[ { "title": "The Difference Between Hadith Qudsi and Nabawi", "date": "2026-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/difference-between-hadith-qudsi-and-nabawi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/08_16.mp3", "hijri": "", "link": "https://alfawzan.live/content/15663/", "summary": "A Hadith Qudsi is that whose wording and meaning are from Allah, Glorified and Exalted be He, and His Messenger ﷺ narrates it from Him.", "category": ["audios","hadiths"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:What is the difference — he [the questioner] asks, O Shaykh — between a Hadith Qudsi (Sacred Hadith) and a Hadith Nabawi (Prophetic Hadith)?Answer:A Hadith Qudsi is that whose wording and meaning are from Allah, Glorified and Exalted be He, and His Messenger ﷺ narrates it from Him.As for the Hadith Nabawi (Prophetic Hadith), its meaning is revelation from Allah, but its wording is from the Messenger ﷺ." }, { "title": "Ruling on Colored Contact Lenses", "date": "2026-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-colored-contact-lenses/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_232_04.mp3", "hijri": "", "link": "https://binothaimeen.net/s/s3uCiceU", "summary": "It is not permissible for a woman to wear these lenses if doctors determine that they are harmful to her eyes. However, even if there is no harm, my advice to women is not to wear them.", "category": ["audios","women","marriage"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:A woman asks in her question: Honorable Shaykh, regarding colored contact lenses: Is it permissible to use contact lenses that change the eye color from black to green or blue, for the purpose of beautifying oneself for one’s husband?​Answer:I am truly astonished that the creation of Allah, upon which He formed the human being—and He created humans in the best of forms—is being changed. I marvel that this natural form given by Allah is altered using these contact lenses that turn the eyes green, yellow, blue, or red. In reality, this is part of the trials that people have been afflicted with. Its reality stems back to foreign manufacturers, who export these lenses to us from their factories; lenses that cost very little to manufacture, yet are sold for many times over what they actually cost.​I say: A woman should not use these lenses in general. If using them causes harm to the eye, then it is Haram (forbidden); because anything that causes harm to the body is prohibited. A person’s body is a trust given to them, and it is not permissible to alter it with something that harms it.Allah, the Mighty and Majestic, said: “And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.” [An-Nisa’, 4:29].And He, the Exalted, said: “…and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah)” [Al-Baqarah, 2:195].Furthermore, Allah has made it obligatory for a sick person to perform Tayammum (dry ablution) if using water would harm them. Therefore, it is not permissible for a woman to wear these lenses if doctors determine that they are harmful to her eyes. However, even if there is no harm, my advice to women is not to wear them." }, { "title": "Ruling on women taking the husband's surname after marriage", "date": "2026-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/the-ruling-on-women-taking-the-husbands-surname-after-marriage/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": null, "summary": "This is not permissible; attributing one's lineage to anyone other than the father is not permissible.", "category": ["videos","marriage","women"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:Is it permissible for a woman after marriage to give up her family name and take her husband’s name, as is the case in the West?​Answer:This is not permissible. Attributing one’s lineage to anyone other than one’s father is Haram (forbidden) in Islam. It is forbidden for a Muslim to attribute themselves to anyone other than their father, whether it is a man or a woman. There is a severe warning against this, and the one who does it is cursed—the one who attributes themselves to other than their masters, or attributes themselves to other than their father. This is never permissible.This is not permissible; attributing one’s lineage to anyone other than the father is not permissible. It is haram (forbidden) in Islam for a Muslim to attribute themselves to other than their father, whether that person is a man or a woman. There is a severe warning against this, and whoever does it is cursed—the one who attributes themselves to other than their masters, or attributes themselves to other than their father. This is never permissible." }, { "title": "Theological Deviancy in Sufi Leadership", "date": "2026-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/theological-deviancy-in-sufi-leadership/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_131_08.mp3", "hijri": "", "link": "https://binothaimeen.net/s/eMTUJrR4", "summary": "", "category": ["audios","sects"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah be good to you. This listener, Abu Hudhayfah from Makkah Al-Mukarramah, sent this question in which he says:We see many of the scholars of evil and misguidance whose only concern is consuming people’s wealth unjustly. They are the ones who have caused people to fall into shirk (associating partners with Allah, polytheism). They wear green turbans and adopt the appearance of righteous people, but they do not pray. When they are asked, “Why do you not pray?” they reply, “We pray in the Masjid al-Haram in Makkah.” Some of their disciples and followers then come forward to praise them, saying, “You do not see him when he goes to Makkah because he is among the Ahl al-Khotwah (people of the stride—those believed to travel vast distances in a single step through supernatural means), and because there is a veil between you and him, you cannot see him.”​When they are asked about fasting, they say, “This is from Allah’s bounty upon us. We have no need to fast because we are wealthy, and fasting is only for the poor who do not possess money.” When they are asked about Hajj, they say, “This too is from Allah’s bounty,” and they make excuses, saying, “Makkah is a hot country, entirely mountainous, and has no trees or shade.” Conversely, we see some of the people who listen to them, when they perform Umrah or Hajj, performing Tawaf (circumambulation) on their behalf, supplicating for them, and offering prayers for them in every part of the Masjid al-Haram. So, what is the ruling on the actions of these people? What is the ruling on believing what they say? And are their deeds accepted?Answer:Before answering this question, I would like to offer a word of advice to those shaykhs whom the questioner has described. I say: O shaykhs, it is your duty to repent to Allah, the Mighty and Sublime, to turn away from the state you are in as described, to adhere to the path of the Prophet ﷺ and his Companions, and to perform the outward and inward acts of worship that Allah has commanded you to do, so that you may become leaders of guidance, righteousness, and reform. As for remaining as you are in the condition described by the questioner, it is a total loss for you in both your religion and your worldly life; it is misguidance and disbelief in Allah, the Mighty and Sublime.Do not let the worldly life delude you, and do not let the deceiver deceive you about Allah. Do not be deceived by the fact that the naive among creation come to you, kissing your hands and feet, and wiping themselves against your clothes and turbans. This is merely a deception from Satan, who sends these naive people to you so that you may find your ways acceptable and continue upon this false path. So fear Allah regarding yourselves, and fear Allah regarding the servants of Allah: “And fear a Day when no father can avail aught for his son, nor a son avail aught for his father.” (Luqman, 31:33).Know that whoever calls to misguidance will bear the sin of that call, as well as the sins of those who act upon it until the Day of Resurrection. The door of repentance is open, so it is incumbent upon you to return to Allah and to openly clarify that your previous way was a path of misguidance, that you were mistaken in it, and that you are now repenting to Allah Almighty from it.As for what the questioner mentioned regarding their condition: Their denial of fasting and their claim that fasting is only obligatory upon the poor is disbelief (kufr) and apostasy (riddah) from Islam. This is because fasting is obligatory upon every mukallaf (legally accountable individual): “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” (Al-Baqarah, 2:183).Whoever denies the obligation of fasting upon the wealthy, claiming it is only obligatory for the poor, has disbelieved in the Quran, disbelieved in the Sunnah, and rejected the ijma’ (consensus) of the Muslims. Such a person is a disbeliever beyond any doubt.Likewise, whoever turns away in arrogance from Hajj, saying that Makkah is hot, mountainous, and has no trees, is a disbeliever who is acting arrogantly toward the worship of Allah, the Mighty and Sublime. This is because he dislikes what Allah has revealed regarding the obligation of Hajj upon His servants. His justification is akin to mocking the legislation of Allah, the Sublime and Exalted. Allah has obligated Hajj upon His servants—upon those who are able to undertake it—while fully knowing the nature of the land to which He directed them, as Allah said regarding His close friend Ibrahim (Abraham): “O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka‘bah at Makkah) in order, O our Lord, that they may perform As-Salat (Iqâmat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.” (Ibrahim, 14:37)Anyone who is deluded by these shaykhs—who possess these traits and are actively blocking people from Islam—is deceived. It is not permissible for anyone to pray to Allah for them except to pray for their guidance. As for performing Hajj or Umrah on their behalf, or accepting their speech, believing what they say, and following the path they take, such a person is a disbeliever. This is because anyone who believes that fasting is only for the poor, or that obligating Hajj upon people is charging them with what is impossible because Makkah is hot and mountainous, is considered a disbeliever due to objecting to Allah’s judgment and wisdom, and denying what Allah Almighty has obligated upon His servants.The only exception is someone who is completely ignorant and does not know any better; someone who simply fell into the custody of these individuals, was misled by them, and never found anyone to tell him that this is falsehood and lies. The case of such a person is to be looked into. However, as for the one who believes them while already knowing what the Muslims are universally upon, he becomes a disbeliever by believing them, because he has agreed with them in denying the obligation of fasting.Furthermore, their claim—meaning these shaykhs, when they are commanded to pray—that they pray in the Masjid al-Haram is a false and fabricated lie. How can someone who is in Africa, East Asia, or similar places pray in the Masjid al-Haram? This is impossible. They merely delude the general public with such words to evade accountability and escape criticism for not praying.In conclusion, I warn my Muslim brothers against being deceived by the likes of these individuals, and I call upon them to reject them and stay far away from them. However, this does not prevent advising them and writing to them, in the hope that they might return to the truth." }, { "title": "The Obligation to Beware of Sufism and Its Variants in the Modern World", "date": "2026-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-obligation-to-beware-of-sufism-and-its-variants-in-the-modern-world/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/jame3_kabeer/fjk5_1181.mp3", "hijri": "", "link": null, "summary": "It is obligatory to beware of what is called Sufism and the Sufis, and the believer must maintain clear discernment regarding them.", "category": ["sects","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Among the challenges of the modern era is the presence of the Batiniyyah (esoteric sects) and Sufism that are hostile to the pure Salafiyyah ‘aqidah (creed). They display hypocrisy toward the adherents of the correct creed while harboring malice and working to propagate their falsehood. We request a clarification on this matter.Answer:This is from the actions of the hypocrites (munafiqin). The presence of Sufis and non-Sufis who outwardly profess Islam while not truly adhering to it, but rather plotting against Islam, is akin to the actions of the hypocrites during the era of the Prophet ﷺ, such as Abdullah ibn Ubayy and his companions. They profess Islam outwardly to scheme against it and to take vengeance upon it, or [to safeguard] their wealth, lives, and blood until they find an opportunity. If they find an opportunity, they manifest their falsehood, evil, and hostility toward Islam.Sufism consists of newly invented, innovated paths for which Allah has sent down no authority. The Sufis comprise various types, differing paths, and assorted categories regarding their discipleship and conduct… [they do] not [follow] what the Messenger ﷺ brought, but rather what the shaykh clarifies for them, calls them to, and extracts a pledge (bay’ah) from them upon. They accept his speech and follow his actions, remaining with him like a corpse in the hands of the washer—neither opposing him nor deviating from his word. Rather, they execute what he says just as the washer carries out his work on the corpse, while the corpse possesses no movement or self-determination. They have evil practices and malicious accounts, and they are divided into various strata and divisions.Therefore, it is obligatory to beware of what is called Sufism and the Sufis, and the believer must maintain clear discernment regarding them—in Egypt, the Levant, Iraq, and everywhere, wherever they may be—in order to beware of what they call to, to remain upon clear proof, and to know what they say." }, { "title": "The Clear Declaration That the So-Called 'Quranists' Are Liars Against the Book of Allah", "date": "2026-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-clear-declaration-that-the-so-called-quranists-are-liars-against-the-book-of-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/fatawa_dross/0883%D9%88%D8%AC%D8%AF%20%D8%AC%D9%85%D8%A7%D8%B9%D8%A9%20%D9%8A%D9%82%D8%A7%D9%84%20%D9%84%D9%87%D9%85%20%D8%A7%D9%84%D9%82%D8%B1%D8%A2%D9%86%D9%8A%D9%88%D9%86%20%D9%81%D9%85%D8%A7%20%D8%B1%D8%A3%D9%8A%20%D8%B3%D9%85%D8%A7%D8%AD%D8%AA%D9%83%D9%85%D8%9F%20%D8%A7%D8%A8%D9%86%20%D8%A8%D8%A7%D8%B2%20%D9%81%D8%AA%D8%A7%D9%88%D9%89%20%D8%A7%D9%84%D9%85%D8%AD%D8%A7%D8%B6%D8%B1%D8%A7%D8%AA.mp3", "hijri": "", "link": null, "summary": "Whoever rejects the Sunnah has rejected the Qur'an, and whoever disobeys the Messenger has disobeyed the Qur'an.", "category": ["sects","audios","quranism"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Eminent Shaykh, You spoke about the obligation of adhering to the Book (the Qur’an) and the Sunnah, but there is a group that is, or is called “the Quranists” (al-Quraniyyoon). What should our stance be toward them?Answer:As previously mentioned, they are not Quranists. Rather, they are liars and enemies of the Qur’an. This is because the Qur’an commands adherence to the Sunnah and commands obedience to the Messenger ﷺ.Whoever rejects the Sunnah has rejected the Qur’an, and whoever disobeys the Messenger has disobeyed the Qur’an. Therefore, they are not Quranists; rather, they are against the Qur’an, heretics and misguided. In fact, they are disbelievers by the consensus of the scholars.Anyone who rejects the Sunnah, refuses to act upon it, and claims that they only act upon the Qur’an is a liar who has not truly acted upon the Qur’an. Such a person is misguided person who misguides others, and a disbeliever according to the consensus of the scholars.I have written a published treatise on this subject entitled “The Obligation of Acting Upon the Sunnah.”" }, { "title": "On Sufi Charlatanism & Tomb Veneration", "date": "2026-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-sufi-charlatanism-and-tomb-veneration/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/jame3_kabeer/fjk5_1023.mp3", "hijri": "", "link": null, "summary": "These people are called the Sufis. They have many paths (tariqas) and practice various forms of charlatanism.", "category": ["sects","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:In some countries, there are people who seclude themselves (i’tikaf) around graves for a number of years. Afterward, they claim that the deceased in the grave has permitted them to go out and call people to worship Allah. Nevertheless, they have practices where they let people stab themselves with daggers, claiming that this is a miracle granted to them, and they claim to be allies (awliya) of Allah. What is your Eminence’s opinion regarding such people?Answer:These people are called the Sufis. They have many paths (tariqas) and practice various forms of charlatanism. They may seclude themselves at graves, seek distress relief (istighatha) from their occupants, make vows (nadhr) to them, and slaughter sacrifices for them. They believe that these deceased individuals control the universe, emerge from their graves, speak to them directly, and teach them things. This is the practice of the ignorant Sufis, who have the least share of knowledge and are the furthest removed from it. We ask Allah for safety. Therefore, it is not permissible to obey them or act upon their opinions.As for them stabbing themselves with daggers or knives, this stems from their ignorance and misguidance. Stabbing oneself with a knife is an evil, impermissible act. Taking a life is unlawful; it is not permissible for a person to kill themselves, whether with a knife or by any other means. Whoever kills themselves, the Fire is more deserving of them. We ask Allah for safety.The Prophet ﷺ said: “Whoever kills themselves with something will be tormented with it on the Day of Resurrection.”And Allah Almighty says: “And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.” [An-Nisa’: 29]So, killing oneself is among the greatest of evils. These Sufis, who are active in Egypt, the Levant, Iraq, Yemen, and many other countries, are among the ignorant—ignorant of Allah’s command and ignorant of Allah’s religion.The devils have enticed them and made their evil deeds seem fair to them. They think that by secluding themselves at graves, or by sitting in their homes, or in their secret circles, they have become allies of Allah—even if they do not pray, fast, or worship Allah. This is due to their ignorance and misguidance. They tempt and mislead people, saying to them: “If you do such-and-such, then this and that will happen.”Some of them might spend many nights without praying, fasting, or purifying themselves. We ask Allah for safety. These people are ignorant and misguided. Some of them are disbelievers who associate partners with Allah; they worship nothing but the devils and the occupants of the graves, completely disregarding Allah’s law and what He has commanded. Such a person says, “I do not follow the Messenger; I receive the religion directly from my Lord Himself.” and he says, “My heart narrated to me from my Lord,” and he pays no attention to the Qur’an, the Sunnah, or the Messenger ﷺ. These are among the most disbelieving and evil of people. We ask Allah for safety." }, { "title": "On Dreams, Myths, and Sufism", "date": "2026-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-dreams-myths-and-sufism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/jame3_kabeer/fjk3_599.mp3", "hijri": "", "link": null, "summary": "Religion is the adherence to the legislation of Allah brought forth by the Book of Allah and the Sunnah of His Messenger—peace and blessings be upon him.", "category": ["sects","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A brother asks: Despite the perfection of the Sharia (Islamic law), there are still those among the adherents of Islam who worship Allah based on dreams, and command their followers to do so, especially within the Sufi orders, which have become the foundation of religion in many Muslim countries despite their fragmentation. We request a clarification on the gravity of this matter.Answer:Religion is the adherence to the legislation of Allah brought forth by the Book of Allah and the Sunnah of His Messenger—peace and blessings be upon him. There is no legislation after Muhammad—peace and blessings be upon him. Therefore, dreams are not legislative. Dreams, stories about ancestors and the like, or tales regarding [Sufi] shaykhs—all these myths have no validity, and it is impermissible to rely upon them to determine what is permissible (halal) or forbidden (haram). Rather, the halal and the haram are strictly what Allah and His Messenger have permitted or forbidden.As for what the Sufis practice regarding the worship of shaykhs, their veneration, and declaring things permissible or forbidden based on what those shaykhs deem so without evidence or proof—this is misguidance, disbelief (kufr)—we seek refuge in Allah—and an apostasy from Islam; we ask Allah for safety. This is what some of them do, alongside the innovations (bid’a’) and myths present among others, and enacting legislations not authorized by Allah, which is likewise an innovation and an evil (munkar).Similarly, what some of them practice by worshipping their shaykh, turning to him with their hearts, invoking him, seeking his deliverance, making vows (nadhr) to him, and asking him to fulfill their needs, relieve their distress, and grant spiritual aid (madad) during crises—all of this constitutes disbelief and misguidance, whether the shaykh is alive or dead; we ask Allah for safety. Thus, the Sufis possess wonders and oddities consisting of various forms of polytheism (shirk), misguidance, innovations, and sins.It is therefore necessary to beware of their evil and to caution against the falsehood they adhere to. The duty upon the ‘people of knowledge’ (ahl al-‘ilm) is to clarify their reality to the public. The true scholars must expose the condition of every group in any country, clarify the falsehood they are immersed in, debate them, and strive diligently to make the truth clear to them, so as to extract them from the falsehood they are in. These groups are numerous in the Levant, Iraq, Africa, Egypt, and many other lands.It is obligatory upon the people of knowledge there, and upon anyone who has the means to understand the details of their falsehood, to expose their invalidity thoroughly. This requires studying their conditions, identifying the specifics of their false practices, and then clarifying that through writings, newspapers, and magazines so that falsehood is exposed and the truth is made manifest." }, { "title": "Refuting the 'Qur'an-Only' Sects", "date": "2026-07-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/refuting-the-quran-only-sects/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_388/38807.mp3", "hijri": "", "link": null, "summary": "This group which believes that the Sunnah cannot be used as an authority at all is a disbelieving, misguided group.", "category": ["sects","audios","quranism"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Your Eminence Shaykh! I notice in our brother’s letter that he repeatedly says: “This is not mentioned in the Qur’an, this is not mentioned in the Qur’an.” Do you have a comment on this? May Allah reward you with goodness.Answer:Yes. This is the stance of a group of people (such as deviant sects like the Quraniyoon, Tolu-e-Islam, Submitters, etc) who believe that the Sunnah cannot be used as a legal authority, and that authority belongs strictly to the Qur’an alone. They argue that the Sunnah contains both weak and authentic narrations, making it confusing to them and thus unreliable as a source of law.This view essentially means disobeying the statement of Allah—Almighty and Sublime: “Obey Allah and obey the Messenger (Muhammad ﷺ)” [An-Nisa’: 59]. Following their logic, it would mean: “Obey Allah only, and do not obey the Messenger (Muhammad ﷺ).”However, the Sunnah consists of the commands and prohibitions of the Messenger ﷺ. Allah Almighty says: “And let those who oppose the Messenger’s (Muhammad ﷺ) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.” [An-Nur: 63]And Allah, Almighty and Sublime says: “And whatsoever the Messenger (Muhammad ﷺ) gives you, take it; and whatsoever he forbids you, abstain (from it).” [Al-Hashr: 7].The Prophet ﷺ also said: “Indeed, I have been given the Qur’an and something similar to it along with it.”Therefore, this group which believes that the Sunnah cannot be used as an authority at all is a disbelieving, misguided group. It is obligatory upon anyone who knows them to boycott them, to make them realize that they are upon falsehood, and that they have committed disbelief by this action. By denying the Sunnah, they commit disbelief and leave the fold of Islam.Rather, it is obligatory upon every Muslim to accept the Sunnah, to act upon what is authentic within it, and to beware of denying it. Rejecting it entirely and claiming that authority belongs only to the Qur’an is the ultimate falsehood and the gravest form of disbelief. We ask Allah for safety." }, { "title": "On the Deviant Beliefs of the Tolu-e-Islam Sect", "date": "2026-07-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-deviant-beliefs-of-the-tolu-e-islam-sect/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": null, "summary": "Whoever follows this sect Tolu-e-Islam, advocates for it, or beautifies its views to the people through any media is a disbeliever who has apostatized from the religion of Islam.", "category": ["sects","quranism"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The organization “Tolu-e-Islam”, which publishes a magazine in the Urdu language under the same name, “Tolu-e-Islam,” are followers of a man named Ghulam Ahmed Perwez—one of the leaders of misguidance. He rejects the Sunnah, Islamic beliefs, and the religion itself, as is evident to you from the attached paper detailing some of his malicious beliefs. Since they have active operations in Kuwait, and we have heard they are also active in some other Gulf states, Pakistan, and other countries as well, we kindly request the issuance of a fatwa (legal Islamic ruling). This is so the general Muslim public may know their true reality and not be deceived by them, as they are unfortunately spreading ideas hostile to the Book of Allah and the Sunnah of the Messenger ﷺ, as well as blasphemous views, all under the name of Islam. Your honorable fatwa will have the greatest impact in putting an end to this malicious tribulation, establishing the truth, and destroying falsehood, Allah willing. May Allah, the Most Generous, reward you with the best of rewards for this. We also hope your fatwa will include the Islamic ruling regarding the Qadiyani (Ahmadiyya) sect, as they also have some activities in Kuwait and elsewhere. May Allah reward you with the best of rewards.Answer:After reviewing the beliefs and views of the sect known as “Tolu-e-Islam,” as published by its founder “Ghulam Ahmed Perwez” and his followers in books and articles, and looking into the fatwas issued against this sect by many Muslim scholars across several regions of the Islamic world, it has become evident that this sect has accumulated numerous misguidances, including: Rejecting obedience to the Messenger ﷺ, denying the authoritative status of the Sunnah, and claiming that the Qur’an is the sole source of legislation. Distorting the pillars of Islam in a manner that contradicts the Qur’an, the Sunnah, and the consensus of the Ummah (Muslim community). To them, Salah (prayer), Zakah (obligatory charity), and Hajj (pilgrimage) carry specific esoteric meanings, resembling the interpretations of the heretical Batiniyyah sects that have defected from Islam. Distorting the pillars of faith in a manner that contradicts the Quran, the Sunnah, and the consensus of the community. For instance, they believe that angels are not real beings but rather the forces embedded within creation, and they view ‘divine decree and predestination’ (al-Qada’ wa al-Qadr) as a Magian (Zoroastrian) conspiracy. Denying Paradise and Hell, claiming that they are not physical, real places. Denying the existence of Adam (peace and blessings of Allah be upon him) as the father of mankind, claiming that his story is merely allegorical and not historical reality. Interpreting the Noble Qur’an based on personal opinion and whim, and claiming that the rulings of the Quran are temporary rather than eternal.​Among other deviant beliefs and opinions that this group has adopted and propagated. Any single one of these beliefs is sufficient to establish this group’s defection from Islam and classify them among apostates; so how then when multiple forms of blasphemous beliefs are combined within them? Anyone among the general public who reflects upon these beliefs and views will see that following them means abandoning the path of the believers and distorting what is fundamentally known of the religion by necessity.Based on the aforementioned:Whoever follows this group, advocates for it, or beautifies its views to the people through any media medium is a kafir (disbeliever) who has apostatized from the religion of Islam.It is incumbent upon the Muslim ruler to demand their repentance. If they repent, desist, and return to true Islam, [they are accepted]; otherwise, they are executed as a disbeliever. It is mandatory for all Muslims to be cautious of and warn against this misguided group and other sects that have deviated from Islam, such as the Qadiyaniyyah (Ahmadiyya), the Baha’iyyah, and similar groups. We advise our Muslim brothers to hold fast to the Qur’an and the Sunnah, and to follow the Sahahah (Companions of the Prophet ﷺ), the Tabi’un (Successors), and the guided Imams after them who are recognized for their knowledge and piety.We ask Allah to suppress the enemies of Islam wherever they may be and to frustrate their plots. Indeed, He is capable of all things. Allah is sufficient for us, and He is the best Disposer of affairs. Praise be to Allah, Lord of the Worlds. And with Allah lies all success. May the peace and blessings of Allah be upon our Prophet Muhammad, his family, and his companions." }, { "title": "The world is a prison for the believer and a paradise for the disbeliever", "date": "2026-06-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-world-is-prison-for-the-believers-and-paradise-for-the-disbelievers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_165_11.mp3", "hijri": "", "link": "https://binothaimeen.net/s/HAvslsoR", "summary": "This is because the believer looks forward to a bliss that is far better, more perfect, and loftier in the Hereafter.", "category": ["audios","hadiths"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bless you. This listener, your brother in faith Ibrahim, asks about the meaning of the hadith narrated by Abu Hurayrah from the Messenger of Allah ﷺ: “The world is a prison for the believer and a paradise for the disbeliever.” He asks: What is the meaning of this hadith?Answer:The meaning of this hadith is that no matter how grand this worldly life becomes, how pleasant its days are, and how splendid its dwellings might be, it remains like a prison for the believer. This is because the believer looks forward to a bliss that is far better, more perfect, and loftier in the Hereafter.As for the disbeliever, it is their paradise because they enjoy its pleasures, forget the Hereafter, and become just as Allah Almighty described them: “but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.” [Muhammad, 47:12]When a disbeliever dies, they will find nothing ahead of them except the Fire—we seek refuge with Allah from it—and woe to the people of the Fire. Therefore, despite all the distress, hardship, anxiety, and grief it contains, this world is a paradise for the disbeliever because they will transition from it to the punishment of the Fire—we seek refuge with Allah. So, compared to what awaits them, this life is like a paradise.​It was mentioned regarding Ibn Hajar al-Asqalani (may Allah have mercy on him), the author of Fath al-Bari, who was the Chief Judge of Egypt in his time, that he used to pass through the market in a carriage surrounded by a procession. One day, a Jewish man stopped him and said, “Your Prophet says: ‘The world is a prison for the believer and a paradise for the disbeliever.’ How can that be when you are living in such luxury and honor, while I”—meaning himself, the Jewish man—“am in the utmost state of poverty and humiliation? How can this be?” Ibn Hajar (may Allah have mercy on him) replied to him, “Even though I am in this state of honor and surrounded by servants, compared to the bliss of Paradise that awaits the believer, this is like a prison. And you, despite the poverty and humiliation you are in, compared to what awaits the disbeliever in the Fire, this is like a paradise.” The Jewish man was amazed by these words and bore witness to the truth, saying, “I bear witness that there is no deity worthy of worship except Allah, and I bear witness that Muhammad is the Messenger of Allah.”" }, { "title": "On the Hadith of the Reclining Man Rejecting the Sunnah", "date": "2026-06-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-the-hadith-of-the-reclining-man-rejecting-the-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_087_03.mp3", "hijri": "", "link": "https://binothaimeen.net/s/V3sCBFrw", "summary": "It is well-known that rejecting the authentic, established Sunnah of the Messenger ﷺ is exactly like rejecting the Qur'an.", "category": ["sects","audios","hadiths","quranism"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:The Prophet ﷺ said: “Let none of you sit reclining on his couch saying: ‘This is the Book of Allah; whatever we find in it to be permissible, we permit, and whatever we find in it to be forbidden, we forbid.’ Behold! I have been given the Qur’an and something like it with it.” What is the meaning of his saying: “reclining on his couch” ? Does this Hadith serve as proof for the obligation of following the Messenger ﷺ? If that is the case, what is the meaning of the statement made by the scholars of Islamic jurisprudence: “The Sunnah is that which rewards its doer and does not punish its abandoner”?Answer:First, regarding the wording of the Hadith, it is not exactly as the questioner stated, “Let none of you sit on his couch.” Rather, he ﷺ said: “Let me not find one of you reclining on his couch…“This is a warning from the Prophet ﷺ against a person adopting this characteristic and state—possessing such arrogance and pride that while reclining on his couch, a command reaches him from the Messenger ﷺ and he says: “I do not know; whatever we find in the Book of Allah, we follow,” meaning, we do not follow the Sunnah.This is a stern warning from the Messenger ﷺ against being in such a state. For this reason, he (ﷺ) said: “Behold! I have been given the Qur’an and something like it with it,” which is the Sunnah, just as Allah the Exalted said: “Allah has sent down to you the Book (The Qur’an), and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet’s Sunnah - legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad ﷺ).” [An-Nisa: 113]The scholars of knowledge have stated: What is meant by Al-Hikmah here is the Sunnah, as proven by His saying: “and taught you that which you knew not.”It is well-known that rejecting the authentic, established Sunnah of the Messenger ﷺ is exactly like rejecting the Qur’an. This is because the rulings brought by the Messenger ﷺ are just like the rulings brought in the Qur’an, since he is the Messenger of ‘Allah the Mighty and Majestic’.Therefore, to anyone who says, “I accept nothing except what is in the Qur’an,” we say: You have fallen directly into the warning of this Hadith, through which the Prophet ﷺ warned his Ummah against being in this state. Furthermore, we say to him: Your rejection of what the Messenger brought is a rejection of what the Qur’an brought, because Allah the Exalted said: “He who obeys the Messenger (Muhammad ﷺ), has indeed obeyed Allah” [An-Nisa: 80]“And whosoever disobeys Allâh and His Messenger, then Verily, for him is the Fire of Hell” [Al-Jinn: 23]“Say (O Muhammad ﷺ to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you’“ [Aal ‘Imran: 31]“And whatsoever the Messenger (Muhammad ﷺ) gives you, take it; and whatsoever he forbids you, abstain (from it).” [Al-Hashr: 7]…among many other verses that clearly indicate the obligation of following the Prophet ﷺ.As for the term “Sunnah”, it has two distinct terminological usages: A General Usage and a Specific Usage.[A General Usage:] In general terms, the Sunnah refers to the entire methodology, way, and guidance of the Prophet ﷺ, which encompasses both the obligatory and the recommended, as well as other rulings. An example of this is the statement of Anas bin Malik (may Allah be pleased with him): “It is from the Sunnah that if a man marries a virgin besides a previously married wife, he stays with her for seven nights and then turns by rotation; and if he marries a previously married woman, he stays with her for three nights and then turns by rotation.” This particular Sunnah is obligatory.The Specific Usage: This is the technical terminology used by the Fuqaha (jurists)—may Allah have mercy on them. They categorized Islamic rulings into five divisions: Obligatory (Wajib), Recommended (Sunnah), Forbidden (Haram), Disliked (Makruh), and Permissible (Mubah). They categorized it this way purely to distinguish what the Sharia strictly mandated. Thus, an act is binding to perform if it is Wajib (obligatory), and binding to leave if it is Haram. Anything below that level is considered Sunnah (recommended) regarding commands, and Makruh (disliked) regarding prohibitions.Therefore, there is no contradiction. The Sunnah is of two types: General and Specific.The General Sunnah: Refers to the path of the Prophet ﷺ as a whole, encompassing both the obligatory and the recommended.The Specific Sunnah: Refers to the technical term used by the jurists when they state: “The Sunnah is that which rewards a person if they perform it, but they are not punished if they leave it.”" }, { "title": "If You Feel No Shame, Then Do As You Wish", "date": "2026-06-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/if-you-feel-no-shame-then-do-as-you-wish/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_193_02.mp3", "hijri": "", "link": "https://binothaimeen.net/s/mUy0XyxF", "summary": "A person who lacks shame is found doing everything, completely unconcerned by people's blame or criticism because they have no shame.", "category": ["audios","hadiths"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bless you. This listener, Sabir ‘Ubayd from Sudan, asks about the meaning of the hadith in which the Messenger of Allah ﷺ said: “Among the words that the people obtained from the early prophecy is: ‘If you feel no shame, then do as you wish.’“?Answer:Yes, the meaning of this hadith—“If you feel no shame, then do as you wish”—is that these words were among the remnants inherited from the previous prophets. The phrase “If you feel no shame, then do as you wish” has two aspects; meaning, it carries two interpretations:The First Meaning: You should not do anything unless it is something that will not cause you embarrassment, whether from the perspective of Shariah or custom. In other words, if you intend to do an action, look to see if it is something to be ashamed of according to Shariah or custom; if it is, do not do it. If it is not something to be ashamed of according to Shariah or custom, then do it. This is one meaning.The Second Meaning: A person who has no shame will do whatever they want and will not care. You will find that someone who lacks shame does things that people blame them for, yet they do not care about the blame of others because they have no shame.Both meanings are correct. A person who lacks shame is found doing everything, completely unconcerned by people’s blame or criticism because they have no shame. Alternatively, the second possible meaning of the hadith is that a person who possesses shame is one who does not do anything unless they know it is not something to be ashamed of. Yes." }, { "title": "Explanation of the Hadith on the Two Types of People of Hellfire", "date": "2026-06-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/explanation-of-the-hadith-on-the-two-types-of-people-of-hellfire/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_321_23.mp3", "hijri": "", "link": "https://binothaimeen.net/s/HhgjTNRO", "summary": "A people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked.", "category": ["audios","hadiths"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah reward you with goodness, Virtuous Shaykh. From Qatar, the questioner Hasan Ahmad says in this question: Virtuous Shaykh, we hope that you could explain this hadith, may Allah reward you with goodness. On the authority of Abu Hurayrah (may Allah be pleased with him), he said: The Messenger of Allah ﷺ said: “There are two types of the people of Hellfire whom I have not yet seen: a people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, walking with an enticing gait and enticing others, their heads like the tilted humps of camels. They will not enter Paradise, nor will they perceive its fragrance, even though its fragrance can be perceived from such-and-such a distance.” The question is: Could you explain this hadith for us?Answer:Yes. The Prophet ﷺ informed us that there would be two types of people whom he had not yet seen. The first type involves committing aggression against people without right, using authority to transgress against them; these are “a people with whips like the tails of cattle with which they strike the people”—meaning, without justification. The people of knowledge (scholars) said: These are the police—the police of tyrants who beat people without right, so they are among the people of Hellfire, because whoever assists a wrongdoer bears a share of their sin as they deserve.The second type is “women who are clothed yet naked,” meaning they wear clothing but are effectively naked. The scholars said: This is either due to the tightness of the clothing, its thinness such that the skin can be seen through it, or its shortness.As for his (ﷺ) saying, “walking with an enticing gait and enticing others”: Enticing others: means they alter their clothing, hair parting, or cause men to incline toward them through their temptation. Walking with an enticing gait: means they themselves have deviated from the truth because of their actions.And his (ﷺ) saying: “Their heads like the tilted humps of camels” means that one of them styles herself in this fashion, gathering her hair into a bun on top of her head until it tilts to the right or left like a camel’s hump. The Bukht is a known breed of camel recognized for its large hump that slants to one side.In summary, these women engage in actions that cause temptation both within themselves and for others." }, { "title": "Explanation of the Hadith: 'When a Son of Adam Dies, His Deeds Come to an End", "date": "2026-06-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/hadith-on-when-son-of-adam-dies-his-deeds-come-to-an-end/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_134_03.mp3", "hijri": "", "link": "https://binothaimeen.net/s/Ds7cfUrT", "summary": "It is well known that when a person dies, their actions come to an end because they have passed away, and actions only take place during life.", "category": ["audios","hadiths"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This is a letter from Jasim Ali Hashim Al-Asadi, who asks in his letter: What is the meaning of the Noble Hadith: “When a son of Adam dies, his deeds come to an end except for three: a ongoing charity, knowledge by which others benefit, or a righteous child who prays for him.” Please enlighten us, and may Allah bless you.Answer:It is well known that when a person dies, their actions come to an end because they have passed away, and actions only take place during life. The only exceptions are these three matters, because the deceased was the cause behind them:1. Ongoing charity (Sadaqah Jariyah):This refers to ongoing good. For example, a man dedicating his orchard or donating his real estate for the benefit of the poor. As long as the poor benefit from this donation or its fruits, it will be written to his account. This is a reward that continues after his death, but he was the reason for its existence.2. Knowledge by which others benefit:This is when a person teaches people and guides them toward goodness and doing righteous deeds. If people learn and benefit from his knowledge after his death, he will receive a reward equal to theirs without anything being diminished from their own rewards. This is because the one who guides to goodness is like the one who does it. This is proof of the blessing of knowledge and its benefit in both this world and the Hereafter.3. A righteous child who prays for him after his death:This is because a child is part of a person’s own earning. The Prophet ﷺ specifically said in the Hadith, “or a righteous child who prays for him,” because an unrighteous child does not care about themselves, so they will not care about their father or mother. This contains an indication that it is incredibly important for a person to raise their children righteously so that they may benefit them during life and after death. Furthermore, the Prophet’s phrase “or a righteous child who prays for him” indicates that praying (making Du’a) for a father or other relatives is better than a person performing an act of worship for Allah and dedicating its reward to them.The Prophet ﷺ did not say: “or a righteous child who prays Salah for him, or fasts for him, or gives charity for him,” even though the context of the Hadith is about actions. If performing deeds on behalf of one’s father after his death was highly encouraged, the Prophet ﷺ would have clarified it. Ultimately, a person praying for their parents is better than ‘glorifying Allah’ (Tasbih), reciting Quran, praying Salah, or giving charity on their behalf and dedicating the reward to them.A living person is in need of righteous deeds for themselves, so they should keep those deeds for themselves and pray for their parents with whatever they wish. However, the Prophet’s statement “or a righteous child who prays for him” does not mean that if someone other than his child prays for him, he will not benefit from it. Rather, the prayer of your Muslim brother is beneficial to you, even if his house is far from yours. Allah Almighty said: “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.’“ [Al-Hashr, 59:10]Allah described these righteous people as praying for themselves and for their brothers who preceded them in faith, which includes both their living and deceased brothers. The Prophet ﷺ also said: “There is no Muslim man who dies and forty men who do not associate anything with Allah pray his funeral prayer, except that Allah accepts their intercession for him.” Here, the Prophet clarified that the deceased benefits from the prayers of those who pray over him. Therefore, the Prophet’s phrasing in the Hadith, “or a righteous child who prays for him,” is based on the fact that a righteous child is a piece of the parent, making the child’s actions like the parent’s own actions. For this reason, he said: “his deeds come to an end except for three,” making the child’s prayer for the father a part of the father’s own deeds.Some people have used this Hadith as evidence that it is impermissible to gift the rewards of acts of worship to the deceased. They argue that the Prophet ﷺ said: “his deeds come to an end.” However, we have a reservation regarding this deduction, because the Prophet ﷺ said: “his deeds come to an end,” and he did not say: “deeds done for him come to an end.”Therefore, if someone other than the child gifts the reward of an act of worship to a Muslim, it benefits them. If you perform Hajj on behalf of someone who is not your father or mother, it benefits them. The same applies if you perform Umrah or give charity on their behalf; it benefits them according to the most correct scholarly opinion." }, { "title": "Is It Permissible for a Muslim to Reside in Non-Muslim Lands?", "date": "2026-06-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-it-permissible-to-reside-in-non-muslim-lands/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/3513.mp3", "hijri": "", "link": "https://alfawzan.live/content/3071/", "summary": "Residing in the lands of the disbelievers is not permissible except for the oppressed (or weak) who are unable to emigrate.", "category": ["audios","hijrah"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:Respected Shaykh, is residing in a non-Muslim country permissible or not, whether for study or work, keeping in mind that there is a mosque in this country where prayers are held at certain times?​Answer:Residing in the lands of the disbelievers is not permissible except for the oppressed (or weak) who are unable to emigrate (make Hijrah). Allah the Exalted says: “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell - What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them” (An-Nisa’, 4:97-99)​Therefore, the oppressed individual who is incapable of emigrating resides there out of necessity, but they must hold fast to their religion and not be complacent about it.This is the first case.​Secondly: Residing is permissible for learning/studying if this knowledge is needed by the individual or the society, and it cannot be found except in non-Muslim lands. In this case, it is permissible to reside there for the duration required to learn this specialization—whether it is medicine or something else—and then return to their country. They reside there only as much as needed.​Thirdly: If their residence in the non-Muslim lands is for the purpose of calling to Allah (doing Da’wah), guiding the Muslims who are there, and inviting the non-Muslims to Islam, then residing for the sake of calling to Allah (Mighty and Majestic is He) is permissible.​Consequently, these are the situations in which residence is permissible: either out of absolute necessity or genuine need." }, { "title": "Ruling on Residing in Non-Muslim Lands for Da'wah and Teaching", "date": "2026-06-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-residing-in-non-muslim-lands-for-dawah-and-teaching/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.alathar.net//files/sound/alothaymeen/leqamaftooh/split-057a-3.mp3", "hijri": "", "link": "https://alathar.net/home/esound/index.php?op=codevi&coid=62338", "summary": "Residing among the polytheists undoubtedly causes harm, and a person exposes themselves to tribulation and evil.", "category": ["audios","hijrah"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:In the name of Allah, the Most Gracious, the Most Merciful. Virtuous Shaykh, the Messenger of Allah ﷺ said: “I am free (disassociated) from any Muslim who resides among the polytheists.” Today, we find hundreds of thousands of Muslims residing among the polytheists, and some benefactors have gone and built Islamic institutes there—firstly, to educate the children of Muslims, and secondly, to call people to Allah (Da’wah). If a teacher is requested to go and reside there to teach or to call people to Allah, is it permissible for him to accept, given that he will be residing among the polytheists?Answer:Praise be to Allah, Lord of the Worlds, and may the peace and blessings of Allah be upon our Prophet Muhammad, his family, his companions, and those who follow them in righteousness until the Day of Judgment.Residing among the polytheists undoubtedly causes harm, and a person exposes themselves to tribulation and evil. However, if this tribulation or evil leads to a greater good—such as going there to call people to the religion of Allah, or to teach the children of Muslims the correct creed—then there is no harm in it. This is because the benefit here is stronger or greater than the expected harm.​Furthermore, the hadith: “I am free (disassociated) from every Muslim”—or he said, “from anyone who resides among the polytheists”—can be understood to mean those who are unable to openly practice their religion. As for those who are able to openly practice their religion, they do not fall under this hadith.Nevertheless, it is preferable to apply the hadith to its general meaning, and it is said: if their residence is more beneficial for Islam and the Muslims, then there is no blame in that." }, { "title": "Islamic Solidarity and the Status of Non-Muslim Workers", "date": "2026-06-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/islamic-solidarity-and-the-status-of-non-muslim-workers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/mm_006_06.mp3", "hijri": "", "link": "https://binothaimeen.net/s/9GUwzRNo", "summary": "There is no doubt that the enmity of the disbelievers toward Muslims is ancient and deep-rooted.", "category": ["non-muslim","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:You are aware—may Allah preserve you—of what happened a few days ago regarding the demolition of the Islamic mosque in India, which was carried out by the Hindus. I hope you can clarify what our role is in this regard. Is it only to deport the Hindu workers we employ? Is this sufficient?Another person says: You are aware, Virtuous Shaykh, of what happened to our Muslim brothers in India regarding the demolition of the Babri Masjid at the hands of the resentful, cow-worshipping Hindus. We know that their creed is false, as they believe in the reincarnation of souls and other such things. So, what should be our stance toward the Hindus working in our country, whether in women’s tailor shops, hospitals, bakeries, or elsewhere? We want a stance that demonstrates our solidarity with our Muslim brothers at the ends of the earth, especially since this was followed by clashes between Muslims and Hindus, in which about 1,500 men from both sides have been killed so far. We hope you will clarify the correct stance that aligns with the guidance of our Prophet—may the peace and blessings of Allah be upon him—toward these people. Is it permissible to keep them for someone who has the capability to remove them? We hope you will clarify this, may Allah grant you success.Answer:There is no doubt that the enmity of the disbelievers toward Muslims is ancient and deep-rooted. Allah—Glorified and Exalted be He—has said: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes—from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. Allah only forbids you from those who fight you because of religion and expel you from your homes and support other in your expulsion—[forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” [Al-Mumtahanah: 8-9]Our duty toward those who aggressed against our brothers is to reject them, and to feel that their aggression against our brothers is an aggression against us. This is because:“A believer to another believer is like a building whose different parts enforce each other.”“The example of the believers in their mutual love, mercy, and compassion is like that of a single body; if one part of it suffers, the rest of the body joins it in fever and sleeplessness.”Perhaps there is good in what occurred. The Islamic nation across its various regions showed commendable responses, particularly in Pakistan and Bangladesh, as they made a praiseworthy effort in expressing anger over what these unjust aggressors did. Likewise, it is hoped that this serves as a wake-up call regarding the disbelievers’ enmity toward us, and that they respect neither treaty nor covenant concerning us whenever they get the opportunity.Furthermore, among the outcomes is that the state of India yielded to the sentiments of the Muslims. Consequently, it dismissed the chief minister of the state where this demolition took place, and committed before the public to rebuild the mosque, which is a blessing.So I say: Whatever Allah—Glorified and Exalted be He—decrees, its ultimate outcome will be good. There is no doubt that it is a duty upon the Muslim scholars who possess the ability to contact officials to clarify the reality of such matters, and that they pose a danger to Islam in the sense that they (the aggressors) want to scheme against Muslims and display their own rituals. We ask Allah safety for us and for you.Questioner: Should a sponsor who has workers under him dismiss them?The Shaykh: A sponsor who employs workers must fulfill what he has contracted with them, due to the statement of Allah Almighty: “O you who have believed, fulfill [all] contracts.” [Al-Ma’idah: 1]Moreover, these workers might actually detest what happened; for as you know, India is a massive, vast country. However, I say: for any disbeliever whose contract expires, we should not recruit them again—neither these people nor others. This is because the presence of disbelievers in the Arabian Peninsula poses a danger. The Prophet—peace and blessings be upon him—said: “Expel the polytheists from the Arabian Peninsula,” and he—peace and blessings be upon him—said: “Expel the Jews and Christians from the Arabian Peninsula.” He—may the peace and blessings of Allah be upon him and his family—also said during his illness: “I will certainly expel the Jews and Christians from the Arabian Peninsula.”If there were no great danger in the presence of non-Muslims in this Peninsula, the Prophet—peace and blessings be upon him—would not have warned against it, nor would he have commanded their expulsion. Therefore, we hope that our brothers will replace any non-Muslim whose contract term has ended with a Muslim, and Allah will bring blessing into their livelihood." }, { "title": "Al-Aqsa Crisis", "date": "2026-06-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/al-aqsa-crisis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/mm_038_09.mp3", "hijri": "", "link": "https://binothaimeen.net/s/fnwEriyY", "summary": "", "category": ["palestine","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:​A question unrelated to the eclipse, the questioner says: Eminent Shaykh, you know what our blessed Al-Aqsa Mosque has been subjected to in terms of blatant and sinful aggression by the Jews, and you know the horrific crimes our brothers in Palestine have faced as they defend the first of the two Qiblahs (directions of prayer). What is your guidance for those who are deluded into thinking that these Jews have detached themselves from their beliefs and deep-seated hatred?Answer:​Yes. I say: It is no surprise that such actions come from the brothers of apes and pigs; because the Jews are treacherous.​When Allah Almighty saved them and they passed by a people who worshipped idols, “They [the Children of Israel] said, ‘O Moses, make for us a god just as they have gods.’“ (Al-A’raf: 138)​And when Moses went to the appointed time of Allah, the Mighty and Majestic, and was delayed from them, they fashioned from their jewelry a statue of a calf which had a lowing sound, and “They said: ‘This is your ilâh (god), and the ilâh (god) of Mûsâ (Moses), but he [Mûsâ (Moses)] has forgotten (his god).’“ (Ta Ha: 88)​Their actions are many. Whoever wishes to look into them further should refer to the book: ‘Ighathat al-Lahfan min Masa’id al-Shaytan’ by Ibn al-Qayyim, may Allah have mercy on him. He mentioned astounding things about them and described them as the “wrath-incurring nation,” based on the saying of Allah Almighty: “Say, ‘Shall I inform you of [what is] worse than that as retribution from Allah? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut (false deities).’“ (Al-Ma’idah: 60)​These are the characteristics of the Jews; it is no surprise that they break treaties and betray. They even betrayed the one most faithful to covenants, the Messenger of Allah ﷺ. When he arrived in Medina, there were three tribes of Jews in it: Banu Qaynuqa’, Banu al-Nadir, and Banu Qurayzah. He made a treaty with them, but they broke the covenant.However, praise be to Allah, their breaking of the covenant was the reason for their expulsion from the pure land—purified of them and their likes.​So do not be surprised that such things happen from them, especially since the government now has come to be on the side of the extremists and radicals among them." }, { "title": "The truth about Freemasonry", "date": "2026-06-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-truth-about-freemasonry/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/jame3_kabeer/fjk5_1142.mp3", "hijri": "", "link": "https://binbaz.org.sa/fatwas/2646/%D8%AD%D9%82%D9%8A%D9%82%D8%A9-%D8%A7%D9%84%D9%85%D8%A7%D8%B3%D9%88%D9%86%D9%8A%D8%A9", "summary": "This is what they hold in secret. As for what they display outwardly, they only call for brotherhood and cooperation.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Give us a fatwa (legal ruling)—may you be rewarded [by Allah]—regarding Freemasonry, may Allah reward you with goodness? And what is the ruling on someone who joins this group?Answer:Freemasonry is well-known among people; it is a secret group. Outwardly, they display sympathy and noble manners, claiming that Islam brought what is customary and encourages benevolence toward the poor and needy. However, inwardly (in reality), they call for the rejection of religions, commands, and prohibitions, and that people should remain in their primitive state—with no God, no Lord, no Prophet, no Sharia (Divine laws), and nothing else.​In other words, inwardly they wage war against divine laws, commands, and prohibitions, so that man remains the brother of man simply because he is a son of Adam and nothing more, like a beast—eating with him, drinking with him, and cooperating with him in accordance with his whims, without any Sharia (Divine laws), commands, or prohibitions.This is what they hold in secret. As for what they display outwardly, they only call for brotherhood and cooperation." }, { "title": "The Ruling On Residing Among Polytheists", "date": "2026-06-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-residing-among-polytheists/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/fatawa_dross/fat7_majed%20011.mp3", "hijri": "", "link": "https://binbaz.org.sa/fatwas/31057/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%86%D8%A7-%D8%A8%D8%B1%D9%8A%D8%A1-%D9%85%D9%85%D9%86-%D8%A7%D9%82%D8%A7%D9%85-%D8%A8%D9%8A%D9%86-%D8%A7%D8%B8%D9%87%D8%B1-%D8%A7%D9%84%D9%85%D8%B4%D8%B1%D9%83%D9%8A%D9%86", "summary": "If they are unable, they should fear Allah; once they become capable, they should migrate.", "category": ["audios","hijrah","hadiths"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:[What is meant by] the saying of the Prophet ﷺ: “I am free (disassociated or disavow) from anyone [Muslim] who resides among the mushrikeen (polytheists)”?​Answer:[His ﷺ saying] “…disassociates from every Muslim who resides among the polytheists” applies if they are capable [of leaving].However, if they are unable, they should fear Allah; once they become capable, they should migrate. If they are unable, they are excused, but they must still fear Allah." }, { "title": "Is Hijrah Obligatory When Sharia is Not Implemented?", "date": "2026-06-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-hijrah-obligatory-when-sharia-is-not-implemented/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/19_2.mp3", "hijri": "", "link": "https://alfawzan.live/content/14585", "summary": "Hijrah is defined as moving from a land of disbelief to a land of Islam to protect one's religion.", "category": ["audios","hijrah"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question​What is the ruling on migrating (making Hijrah) from Arab countries where the Sharia (law) of Allah is not implemented?Answer​Migration remains obligatory until the Hour begins. It is defined as moving from a land of disbelief to a land of Islam to protect one’s religion.Therefore, if you face harassment (or oppression) regarding your religion and are unable to practice your religion openly, migration becomes obligatory for you.However, if you face no such oppression and are able to practice and openly display your religion, then migration is not obligatory for you." }, { "title": "Is Tawhid al-Uluhiyyah an Innovation of Shaykh Muhammad ibn Abd al-Wahhab?", "date": "2026-06-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/is-tawhid-al-uluhiyyah-an-innovation-of-shaykh-muhammad-ibn-abdul-wahhab/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": "https://fatawapedia.com/%D9%87%D9%84-%D8%AA%D9%88%D8%AD%D9%8A%D8%AF-%D8%A7%D9%84%D8%A3%D9%84%D9%88%D9%87%D9%8A%D8%A9-%D9%85%D9%85%D8%A7-%D8%A3%D8%AD%D8%AF%D8%AB%D9%87-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D9%85%D8%AD%D9%85%D8%AF-%D8%A8%D9%86-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%88%D9%87%D8%A7%D8%A8-11754", "summary": "We respond to him by asking, Did Muhammad ibn Abd al-Wahhab al-Najdi come before the Quran or after the Quran?", "category": ["manhaj","videos","wahhabism"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:If this man is a Sufi and hates this Tawhid [al-Uluhiyyah (Oneness of Divinity in worship)], saying, ‘This is something innovated by Muhammad ibn Abd al-Wahhab al-Najdi,’ how do we respond to him and what arguments do we use against him?Answer:We respond to him by asking: Did Muhammad ibn Abd al-Wahhab al-Najdi come before the Quran or after the Quran?Questioner: After the Quran.Shaykh: He will say ‘after the Quran, absolutely.’The Quran in its entirety is filled with the realization (and establishing) of Tawhid al-Uluhiyyah (the Oneness of Divinity in worship).“Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in Justice. Lâ ilâha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.” [Al ‘Imran: 18]“O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious).” [Al-Baqarah: 21]“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): ’Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).’” [Al-Anbiya: 25]“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût1 (all false deities i.e. do not worship Tâghût besides Allâh)’.” [An-Nahl: 36]The verses regarding this are many, and the Quran is filled with them.Was Muhammad ibn Abd al-Wahhab before the Quran or after it? He will say, after it, correct?Therefore, it is the Quran itself that called to Tawhid al-Uluhiyyah, made it obligatory, and bound people to it." }, { "title": "When is Ignorance Not an Excuse?", "date": "2026-06-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/when-is-ignorance-not-an-excuse/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://alsalafiyyah.github.io/assets/audios/when-ignorance-is-not-an-excuse.mp3", "hijri": "", "link": "https://alathar.net/home/esound/index.php?op=codevi&coid=120248", "summary": "This is to be understood as referring to ignorance resulting from negligence on the part of the individual in failing to learn.", "category": ["manhaj","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:We have read your response regarding the excuse of ignorance in matters that constitute disbelief (kufr). However, we find that in the book Kashf al-Shubuhat (Clarification of the Doubts) by Sheikh Muhammad ibn Abd al-Wahhab, as well as in his book Kitab al-Tawhid (The Book of Monotheism), there is a lack of excuse for ignorance. This is despite the fact that in your answer, you cited the views of Sheikh Muhammad ibn Abd al-Wahhab, as well as Ibn Taymiyyah in Al-Fatawa and Ibn Qudamah in Al-Mughni. We hope you can clarify this?Answer:Sheikh al-Islam Muhammad ibn Abd al-Wahhab explicitly mentioned in his letters that he does not declare anyone a disbeliever if they are ignorant.If he stated in Kashf al-Shubuhat that there is no excuse for ignorance, this is to be understood as referring to ignorance resulting from negligence on the part of the individual in failing to learn. For example, a person might know that something contradicts what they are practicing, yet they are negligent and complacent about it. In such a scenario, they are not excused on account of ignorance." }, { "title": "The Legal Status and Protection of Non-Muslim Residents", "date": "2026-06-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/the-legal-status-and-protection-of-non-muslim-residents/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": "https://shamela.ws/book/8612/683", "summary": "It is not permissible to attack a non-Muslim if they have entered Muslim lands under a covenant of security (peace/visa/agreement)", "category": ["videos","rulership","non-muslim","terrorism"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:What is the ruling on attacking a non-Muslim in Muslim lands by beating or killing them, even if it is due to corruption or immorality they are committing?Answer:It is not permissible to attack a non-Muslim if they have entered Muslim lands under a covenant of security (peace/visa/agreement), because they are under the protection of the Muslims. It is impermissible to betray the protection guaranteed by Muslims, and it is not permissible to attack them as long as they are inside Muslim lands under a known security agreement and system.This is because Allah, the Glorified and Exalted, has commanded us to fulfill covenants. He, the Exalted, said: “And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) seeks your protection, then grant him protection so that he may hear the Word of Allâh (the Qur’ân), and then escort him to where he can be secure.” [Al-Tawbah: 6].As for if they commit something that warrants punishment, the one who handles that is the ruler (authorities). It is not permissible for individual citizens to punish them, as this leads to chaos and aggression. However, if someone commits an act that violates the religion of the Muslims or harms them, the matter should be raised to the ruler (authorities) so that they may handle the penalization of this offender." }, { "title": "On the Fallacy of Justifying Terror as Jihad", "date": "2026-06-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-the-fallacy-of-justifying-terror-as-jihad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/NEW_10.mp3", "hijri": "", "link": "https://alfawzan.live/content/13282/", "summary": "The disbelievers themselves are likely the ones who trained them in these matters.", "category": ["audios","rulers","sects","terrorism"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:One of the brothers requests your Eminence’s comment on those who claim that Allah restricted the prohibition of killing a soul to acts of “aggression and injustice.” Thus, a suicide bomber essentially says, “I am only doing this for a greater benefit, which is Jihad in the cause of Allah and fighting the tyrants of the earth,” and that the Prophet (peace and blessings of Allah be upon him) defined that prohibition strictly as intentional suicide [out of despair]. We ask Allah for safety and well-being.Answer:My brother, are these people executing their crimes in Muslim lands or in the lands of the disbelievers? The disbelievers themselves are likely the ones who trained them in these matters. They only carry out these actions in Muslim lands, destroying, killing, and terrorizing within Muslim countries. How can this be considered Jihad in the cause of Allah? This is Jihad in the cause of Satan." }, { "title": "Does Al-Wala' wal-Bara' Prohibit Interacting and Speaking with Non-Muslims?", "date": "2026-06-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/does-wala-bara-prohibit-interacting-with-non-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/fth0528--01.mp3", "hijri": "", "link": "https://alfawzan.live/content/14475/", "summary": "​It is only a matter of religion; we absolutely do not compromise with them regarding our faith.", "category": ["audios","walabara","non-muslim"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:Eminent Shaykh, may Allah grant you success. The questioner says: You mentioned, may Allah preserve you, that the doctrine of Al-Wala’ wal-Bara’ (loyalty and disavowal) is obligatory. Does this mean that we are not allowed to speak with non-Muslims?Answer:Did I say that [we should not speak to them]?!! We say that we speak with them, invite them to Allah, buy and sell with them within permissible limits, accept the jizyah (tribute) from them, and allow them to reside in our lands or their own lands if they live under Islamic rule. Worldly dealings do not conflict [with this doctrine].​It is only a matter of religion; we absolutely do not compromise with them regarding our faith. As for worldly dealings, this is a matter of pursuing mutual benefits and exchanging interests between us and them.​Furthermore, those who have not caused any harm to Muslims are to be treated with reciprocal kindness: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes—from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Al-Mumtahanah, 60:8)​This is a reward for them. So, we engage in worldly transactions with them, but when it comes to religion, love, and Al-Wala’ wal-Bara’, no—we adhere to our religion and do not bargain over it.​Yes, likewise, there is nothing wrong with making treaties with them. We can establish peace treaties with them based on the best interest of Muslims; there is no objection or issue with that. The Prophet ﷺ made a treaty with the polytheists at Al-Hudaybiyyah and reconciled with them. If it serves the benefit of Muslims, there is no harm in it. Yes." }, { "title": "Refuting Fatwas on the Killing of Foreign Nationals", "date": "2026-06-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/refuting-fatwas-on-the-killing-of-foreign-nationals/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": "http://www.ajurry.com/vb/showthread.php?t=7086", "summary": "It is impermissible to kill non-Muslims who have arrived under a covenant and security agreement.", "category": ["rulership","terrorism","non-muslim","sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:May Allah be good to you, Your Eminence. A questioner asks: There are those who issue religious verdicts (fatwas) permitting the killing of non-Muslims residing in the Arabian Peninsula, justifying this by claiming that they do not possess a treaty of protection (mu‘āhadīn) because their home countries kill Muslims under the pretext of combating terrorism. Is this fatwa correct?Answer:This is also among the rulings issued by the ignorant and ‘those who merely pretend to possess knowledge’ (al-muta‘ālimīn). It is impermissible to kill non-Muslims who have arrived under a covenant and security agreement. They have entered the lands of the Muslims under a covenant and security agreement guaranteed by the Muslims; thus, [harming them] constitutes treachery and betrayal, which is completely impermissible, even if they are within the Arabian Peninsula.It is permissible for them to enter the Arabian Peninsula to serve the interests of the Muslims—whether as diplomats, merchants, or laborers performing tasks that others cannot execute proficiently; this is permissible. What is prohibited is permanent residency —namely, enabling non-Muslims to settle permanently in the Peninsula. As for entering the Peninsula for business and transactions and then departing, there is no objection to this." }, { "title": "Judging Islam by Its Teachings, Not by the Behavior of Muslims", "date": "2026-06-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/judging-islam-by-its-teachings-not-by-the-behavior-of-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_120_10.mp3", "hijri": "", "link": "https://binothaimeen.net/s/NN46tl5b", "summary": "The duty of anyone who truly desires Islam—with a sincere intent—is to look into the teachings and guidance of Islam itself, not at the actions of Muslims.", "category": ["audios","sects"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:A non-Muslim man hears about Islam and knows that it calls to monotheism and that there is only one God. However, from what appears to him regarding Muslims—based on the information that reaches him—he perceives them to be fierce and combative, and that their Prophet was like that as well. Nevertheless, he believes that there is only one God. What is the recompense for this person on the Day of Resurrection?Answer:This person is a disbeliever. As long as he does not believe in the Messenger [Muhammad] ﷺ, he is a disbeliever. The duty of anyone who truly desires Islam—with a sincere intent—is to look into the teachings and guidance of Islam itself, not at the actions of Muslims.This is because Muslims commit various sins; some even commit major shirk (associating partners with Allah), such as supplicating to other than Allah. This fulfills the statement [of the Prophet ﷺ:] “You will surely follow the ways of those who came before you, feather by feather [exactly], to the extent that if they were to enter the hole of a lizard, you would enter it too.”A lizard’s hole is well-known to be winding and not straight. Yet, even if they entered this narrow, winding, crooked hole, you would still follow them into it.Therefore, it is obligatory for a person who truly wants to attain faith in Allah (the Mighty and Majestic) to examine Islam itself, not Muslims.As for Muslims today, as you can see, among them are those who engage in lying, cheating, fornication, homosexuality, theft, usury, shirk (polytheism), and unjustified aggression. Such traits are completely inappropriate for them. Furthermore, these characteristics are not prevalent among all Muslims. However, this man might happen to encounter only those who display such bad manners, while the victorious, sound group of Muslims is elsewhere, and he knows nothing about them.The duty—as I have said and repeat—is that a person must look solely at the teachings of Islam, not at the behavior of Muslims." }, { "title": "Islam’s Innocence from the Crimes of Bombing and Terrorizing the Peaceful", "date": "2026-06-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/islam-innocence-from-the-crimes-of-bombing-and-terrorizing-the-peaceful/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_129_02.mp3", "hijri": "", "link": "https://binothaimeen.net/s/xh9iHOPw", "summary": "By Allah, there is no doubt that this act is something no one approves of. Every sane person, let alone a believer, rejects it, because it goes against the Qur'an and the Sunnah.", "category": ["audios","sects","terrorism"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "QuestionThe bombing incident that previously occurred in al-Ulya is not unknown to you, resulting in the loss of lives among the covenanted (non-Muslim residents under protection) and others. It was carried out by those who are young in age and foolish in mind. You are well aware of the gravity of this act, how it violates the command of Allah and His Messenger, disregards Sharia evidence, dismisses the opinions of senior and deeply-grounded scholars, and constitutes defiance and rebellion against the ruler. Now, another bombing has occurred in Al-Khobar. Is there a word from you to clarify the religion of Allah Almighty regarding this, and to warn against this dangerous slope taken by a group of youth—who are few, praise be to Allah? Their actions are derived from the behavior of the Kharijites (members of the deviant al-Khawarij sect), though they themselves may not know that what they are doing matches the actions of the Kharijites. Could you please clarify the religion of Allah, the Glorified and Exalted, on this matter?Answer:By Allah, there is no doubt that this act is something no one approves of. Every sane person, let alone a believer, rejects it, because it goes against the Book (the Qur’an) and the Sunnah, and because it harms the image of Islam both internally and externally. Everyone who hears this news will attribute it only to those who adhere closely to Islam, saying: “These are the Muslims, this is the character of Islam,” while Islam is completely innocent of it. In reality, these individuals have harmed Islam above all else. We ask Allah Almighty to judge them with His justice for this immense harm.They have harmed their fellow committed Muslim brothers. When people—even Muslims—imagine that such acts come from someone who claims to be a Muslim and claims to possess protective zeal for Islam, they will detest anyone with this character, and they will assume that this is the behavior of every committed Muslim. It is well known that this does not represent anyone among the committed Muslims at all. The truly committed Muslim is the one who adheres strictly to the Book of Allah and the Sunnah of His Messenger ﷺ.It is not hidden from any of us that Allah Almighty has commanded the fulfillment of covenants and contracts, saying: “And fulfill every covenant. Verily, the covenant will be questioned.” [Al-Isra: 34]It is also not hidden from us that the Messenger ﷺ said: “Whoever kills a Mu’ahad (a non-Muslim under a covenant of protection) will not smell the fragrance of Paradise.”And it is not hidden from us that he ﷺ said: “The protection granted by Muslims is one and equal, given by the least of them. Whoever betrays a Muslim in his oath of protection, upon him is the curse of Allah, the angels, and all of mankind.”Furthermore, it is well known to us that granting safety, security, or protection can be done by any individual Muslim—even if they are not the ruler, and even if it is a woman. The Prophet ﷺ said: “We grant protection to whomever you have granted protection, O Umm Hani.”So how then when this security is granted by the rulers themselves?! Doing this is the ultimate defiance of Allah and His Messenger, and outright opposition to Allah and His Messenger. Thirdly: Even if we assume the worst-case scenario—that the country to which the victims belonged is a state hostile to Islam—what is the fault of these individuals? These people came by order of their government, not by their own choice. Some of them might have even come reluctantly and had no intention of aggression. Moreover, what is the sin of the Muslims living there?Several Muslims of this country were killed, and a number of them were injured—including children, elderly women, and old men—while safe in their homes at night, sleeping in their beds.For this reason, this is considered one of the most heinous crimes. However, by the power of Allah: “Verily, the wrongdoers will never succeed.” [Al-An’am: 21]}} They will be uncovered, if Allah wills, and they will face their punishment. Nevertheless, it is the duty of seekers of Islamic knowledge to clarify that this ideology is a wicked one—the ideology of the Kharijites, who deemed the blood of Muslims permissible while refraining from the blood of idolaters. These individuals are either ignorant, foolish, or full of malice. They are ignorant: because they do not know the Sharia. The Sharia commands the fulfillment of covenants, and the most faithful religion regarding covenants is the religion of Islam, praise be to Allah.They are foolish: because this incident will result in evils and corruption that only Allah, the Glorified and Exalted, knows. This is by no means a means of reform, even if “they say: ‘We are only peace-makers.’“ [Al-Baqarah: 11]Rather, they are the actual corrupters. Or they are full of malice: against this country and its people. For we do not know, praise be to Allah, any country that implements Islam the way this country does. Are there not graves being worshipped instead of Allah in other Islamic countries today? Are there not brothels? Is there not fornication? Is there not sodomy? Is alcohol not sold openly in the markets? Do their rulers not explicitly declare that they govern by secular laws rather than the Book and the Sunnah? So what do these perpetrators want? What do they intend by this act of theirs? Do they want reform?By Allah, they are not reformers; they are corrupters. But we must realize how recklessness and zeal—which is actually a blinding dust, not true zeal—can lead a person to this extreme. Undoubtably, this also constitutes harm—in the fourth or fifth degree—to this country and its people, as well as the terrorization of peaceful residents. Everyone wonders in astonishment how this could happen in this secure land! We ask Allah, the Glorified and Exalted, to disgrace them, and to enable the authorities to uncover them and whoever planned these crimes, so that the judgment of Allah, the Glorified and Exalted, may be executed upon them." }, { "title": "The Reality of Bid'ah (Innovation)", "date": "2026-06-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-reality-of-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_029_01.mp3", "hijri": "", "link": "https://binothaimeen.net/s/0zMJcPcH", "summary": "Anyone who involves themselves in bid'ah (an innovation)—whether initiating it or continuing it—incurs sin.", "category": ["audios","bidah"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Questioner: Welcome, Your Eminence, Shaykh Muhammad.Shaykh: May Allah preserve you.Question:Shaykh Muhammad, in a previous episode, we presented a question from our listener Abdul Samad Abdul Rahim, but we ran out of time for his second question, which is: Is a person who practices bid’ah (an innovation) punished or rewarded for it, especially regarding blessings and peace upon the Prophet after the adhan (call to prayer)?Answer:Praise be to Allah, Lord of the Worlds. Regarding bid’ah (innovation), the Messenger of Allah ﷺ said: “Beware of newly invented matters, for every newly invented matter is bid’ah (an innovation), every bid’ah (innovation) is a misguidance, and every misguidance leads to the Fire.”Since this is the case, anyone who involves themselves in bid’ah (an innovation)—whether initiating it or continuing it—incurs sin. This is because, as the Messenger ﷺ said, it leads to the Fire; meaning, this misguidance becomes a cause for punishment in the Fire.Furthermore, since the Messenger ﷺ warned his Ummah (nation) against innovations, it means they are a pure detriment; because the Messenger ﷺ made a general statement and did not make exceptions, saying: ‘Every bid’ah(innovation) is a misguidance.’Furthermore, bid’ah (innovation) is, in reality, an indirect criticism of Sharia Islamiyyah (Islamic Law). This is because it implies that the Sharia was incomplete, and that this Mubtadi’ (religious innovator) completed it through the newly invented act of worship by which they claim to draw closer to Allah.Based on this, we say: every bid’ah is a misguidance, and every misguidance leads to the Fire. It is mandatory to beware of all innovations, and a person must not worship except through what the Messenger of Allah ﷺ legislated.Only then can his leader truly be the Prophet—meaning, so that the Messenger of Allah ﷺ is truly his leader.This is because whoever follows the path of bid’ah (an innovation) has taken al-Mubtadi’ (the religious innovator, one who introduces bid’ah into the religion) as his leader in this bid’ah, to the exclusion of the Messenger of Allah ﷺ." }, { "title": "Distinguishing Between the Shia and the Rafidah", "date": "2026-06-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/distinguishing-between-the-shia-and-the-rafidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_077_10.mp3", "hijri": "", "link": "https://binothaimeen.net/s/WrBC10tH", "summary": "The Rafidah are the Shia; rather, the term Shia is more general than Rafidah. This is because the term Shia is applied to anyone who venerates Ahl al-Bayt", "category": ["sects","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Who are the Shia and are they the Rafidah? How do we distinguish between them?Answer:The Rafidah are the Shia; rather, the term “Shia” is more general than “Rafidah.” This is because the term “Shia” is applied to anyone who venerates Ahl al-Bayt (the Household of the Prophet ﷺ) more than what is rightfully due to them. As for the Rafidah, they are those who rejected Zayd ibn Ali ibn al-Husayn (may Allah be pleased with him) when they came to him and questioned him regarding Abu Bakr and Umar. He praised them both with goodness and said: “They were the two ministers of my grandfather.” Consequently, they rejected him.This is because the Rafidah, out of their ignorance, believe that whoever praises Abu Bakr and Umar has slandered Ali, and whoever loves Abu Bakr and Umar has hated Ali. And this is due to their ignorance, for Ali ibn Abi Talib himself (may Allah be pleased with him) recognized the truth concerning those who deserved it. He used to say publicly: “The best of this nation after its Prophet is Abu Bakr, then Umar.” He said this openly. However, some of the Rafidah say: “The worst of this nation are Abu Bakr and Umar”—we ask Allah for safety. They claim to be the loyal followers (awliya) of Ali ibn Abi Talib and the Household of the Prophet ﷺ (Ahl al-Bayt), yet Ali ibn Abi Talib and the Household of the Prophet are innocent of their way.​This is especially so since some of these Rafidah claim that certain individuals among those they call their Imams possess a status that neither an intermittent angel nor a sent Prophet can attain. That is to say: their Imams are superior to the Prophets and the Angels. Furthermore, there are those among them who say that the Imams are the ones who manage the universe, thereby excluding Allah—the Mighty and Sublime—from the management of the universe—we ask Allah for safety. This is Major Shirk (polytheism) that ejects one from the fold of Islam.Whoever claims that the universe has a manager other than its Creator—the Mighty and Sublime—is a disbeliever (kafir) and an apostate from Islam, even if they pray, fast, supplicate, perform Hajj, and perform Umrah; none of that will benefit them. Allah, the Exalted, says: “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.” (al-Furqan: 23).The Rafidah consist of numerous different sects. However, whoever follows the path I have described to you—meaning they believe that there is a manager of the universe among the Imams besides the Lord of the Universe—is a disbeliever (kafir), and there is no doubt regarding their disbelief." }, { "title": "Is Rebellion Limited to Armed Conflict?", "date": "2026-06-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-rebellion-limited-to-armed-conflicts/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/e-010.mp3", "hijri": "", "link": "https://alfawzan.live/content/14279", "summary": "Rebellion is of various types. Among them is rebellion through speech, which occurs when someone incites or encourages rebellion against the ruler.", "category": ["audios","rulers"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:Regarding someone who calls for rebellion and claims that “rebellion against the Muslim community” does not refer to demonstrations and expressing opinions, but rather that the forbidden form of rebellion is strictly armed rebellion?Answer:Rebellion is of various types. Among them is rebellion through speech, which occurs when someone incites or encourages rebellion against the ruler. This is considered rebellion even if they do not carry weapons; in fact, this may be more dangerous than carrying weapons. Whoever spreads the ideology of the Khawarij and encourages it is more dangerous than someone carrying weapons.​Rebellion can also be in the heart, which happens when a person does not recognize the authority of the ruler or the rights due to him, and harbors hatred toward Muslim rulers. This is rebellion of the heart. Therefore, rebellion can be in the heart and intention, it can be through speech, and it can also be with weapons." }, { "title": "Islamic Ruling on In-Law Interference and Its Impact on Marriage", "date": "2026-06-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/islamic-ruling-on-in-law-interference-and-its-impact-on-marriage/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_369_27.mp3", "hijri": "", "link": "https://binothaimeen.net/s/o90bkJPc", "summary": "I strongly advise those who drive a wedge between a man and his wife, and I say Their action is like the action of sorcerers—and refuge is sought with Allah.", "category": ["audios","women","marriage"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah reward you with goodness. In his second question, this listener asks: My wife’s family is causing distress for me and my wife. What is the ruling on shunning them and stopping visits to them?Answer:You have the right to shun them and not visit them if visiting them causes harm to you or corrupts your wife. You have the right to refrain from visiting them, and you also have the right to prevent your wife from visiting them.I strongly advise those who drive a wedge between a man and his wife, and I say: Their action is like the action of sorcerers—and refuge is sought with Allah.It is obligatory to refrain from interfering in what happens between spouses. If it happens that one of the spouses falls short in their duties, they should be advised directly, without bringing it up to their partner in a way that creates jealousy or resentment in their heart. Being clear and straightforward is obligatory to the best of one’s ability, and it is better in all circumstances. Yes." }, { "title": "Is a Husband Sinful If He Does Not Love His Wife?", "date": "2026-06-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-a-husband-sinful-if-he-does-not-love-his-wife/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_168_05.mp3", "hijri": "", "link": "https://binothaimeen.net/s/o90bkJPc", "summary": "The matter of a wife is not like any other; indeed, the separation of spouses from one another carries its own dangers, especially if there are children between them.", "category": ["audios","women","marriage"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Also from the questions of the listener, Ahmad Al-Masri, residing in Riyadh, who asks: Is a person sinful if they detest their wife—meaning, they do not love her?Answer:Love and hatred are matters that Allah, Glorified and Exalted be He, casts into the heart of a servant. A person may not have control over themselves regarding this matter; meaning, they may not possess the ability to turn someone they love into someone they detest, or someone they detest into someone they love.However, love has causes, and hatred has causes. Allah, Glorified and Exalted be He, has forbidden everything that serves as a cause for enmity and hatred, and has commanded that which is mandatory regarding affection and familiarity.Therefore, a man—especially concerning his wife—must be extremely keen on pursuing the causes that bring about affection and love between them. Among these causes is that he remembers her good qualities and overlooks her shortcomings, just as the Prophet ﷺ guided us to do in his saying: “A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another.”This is how he should deal with his wife, and she should likewise deal with him, so that love can take root in both of their hearts, thereby achieving harmony and affection.The matter of a wife is not like any other; indeed, the separation of spouses from one another carries its own dangers, especially if there are children between them." }, { "title": "Urging Spouses Toward Patience and Living Together in Kindness", "date": "2026-06-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/urging-spouses-toward-patience-and-living-together-in-kindness/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/sawtyaat/dros%26mohadrat/ta3lqat_%20jame3_kabeer/hath_zawjeen_sabr.mp3", "hijri": "", "link": "https://binbaz.org.sa/audios/916/%D8%AD%D8%AB-%D8%A7%D9%84%D8%B2%D9%88%D8%AC%D9%8A%D9%86-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D8%B5%D8%A8%D8%B1-%D9%88%D8%A7%D9%84%D8%B9%D8%B4%D8%B1%D8%A9-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81", "summary": "It is necessary for the people of Islam to beware of the causes of divorce and to hold things together.", "category": ["audios","women","marriage","muqolat"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "In conclusion, it is necessary for the people of Islam to beware of the causes of divorce and to hold things together. A husband ought to remain steadfast, even if he faces some harm or annoyance; his patience must be strong, and he should endure so that divorce does not occur.Likewise, it is obligatory upon the woman to fear Allah regarding her husband and to avoid the causes of divorce. She should endure a little of his occasional absences, a bit of his ill-temper, a slight shortcoming in his financial maintenance, or the like. For this life is an abode of trial; it is a place of distress, affliction, and tribulations. It is not the home of ultimate bliss, nor is it the dwelling of eternal comfort and immortality. This is a life of testing and trials—an abode of hardships for those who came before you, for you, and for those who will come after you. No matter the circumstances, it is never a place of pure bliss. Everyone receives their share of its distress, harm, hardships, and various troubles—kings and commoners, rich and poor alike.Therefore, it is mandatory upon husbands to endure and to fear Allah concerning women, for they are like captive helpers in their custody and are generally the weaker party in managing affairs. So, fearing Allah regarding them is a duty, as is treating them with kindness and avoiding staying out late at night. When a husband stays out late and leaves his wife alone, her mind and mood change; when he finally returns, she cannot remain silent about it. Thus, he must fear Allah and avoid staying out late. Staying up late harms him, harms his wife, and prevents him from performing the Fajr prayer in congregation or on time. This results in much evil, both in terms of causing distress to his wife and failing to treat her with kindness.Rather, it is an absolute obligation upon him to fear Allah regarding her. Allah says: “And live with them in kindness.” (An-Nisa: 19).And He says: “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them.” (Al-Baqarah: 228)So you, O husband, want to take everything for yourself, yet Allah has only given you a single degree of preference, while otherwise making you both equal. You must treat her with kindness, and she must treat you with kindness. You have a virtue over her, as Allah said: “a degree,” but most people—except those whom Allah wills—want all the rights for themselves and leave no rights for her. This stems from human injustice, from the injustice of man. He takes all his rights and expects her to be mute, never speaking or saying a word, getting angry if she speaks up about anything—even though he is the one mistreating and wronging her! This is a complete lack of fairness; this is injustice.She has a great right, and you have a great right. Allah says: “And live with them in kindness.” He did not say, “And live with your husbands in kindness.” He commanded the men because the fear of injustice usually comes from men; women are generally vulnerable. Because the fear is from the men, Allah commanded them, saying: “And live with them in kindness,” because they are vulnerable and frequently wronged.He said: “And live with them in kindness,” and He said: “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,” and then He said: “but men have a degree (of responsibility) over them.” Thus, Allah, the Flawless and Exalted, looked out for them and enjoined good treatment toward them. And the Prophet ﷺ said: “Treat women well, for they are like captive helpers in your custody.”" }, { "title": "Ruling on Divorce Due to Discovered Impiety of a Wife", "date": "2026-06-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/ruling-on-divorce-due-to-discovered-impiety-of-a-wife/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": null, "summary": "What we advise in this situation is counseling and guidance. He should advise her, strive hard in doing so, direct her toward goodness, teach her what she is ignorant of, and recommend to her what benefits her.", "category": ["fatwas","women","marriage"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:The questioner says: He married a girl believing that she possessed good character and religious commitment, but the opposite became clear to him. It also became clear to him that her family matches the worst description that could possibly be mentioned. He mentions various other things, the omission of which is perhaps preferable. I request His Eminence, the Shaykh, to kindly offer guidance to our brother, especially since he is consulting you regarding the matter of divorcing her, and she has already given birth to a child with him.Answer:What we advise in this situation is counseling and guidance. He should advise her, strive hard in doing so, direct her toward goodness, teach her what she is ignorant of, and recommend to her what benefits her.He should also request her guardians—if there is anyone righteous among them—to advise her as well, or seek help from his mother, her mother, his sister, her sister, or some of his other relatives or hers, so that she may abandon what displeases him and the behavior he finds objectionable. He should strive in this matter and not rush into divorce. We advise you, my brother, not to rush into divorce, to exert every effort in counseling her, and to do what you can to guide her toward goodness, or to seek the assistance of some of her relatives or yours to guide her toward what is right. Even if her family is in the worst possible condition, Allah may guide her, and she may differ from her family.​Therefore, you must advise her, do so frequently, and not rush—especially since she has borne you children. You should not rush into this as long as it is possible to avoid it. In any case, everything has a remedy. He should protect his wealth from her, giving her only what meets her needs. Furthermore, he should pray for her in her absence (sincerely from the heart) for success and guidance, both during his prayers and at other times. Indeed, the supplication of a Muslim for their brother or sister in their absence is answered. He should pray for her, strive hard, and supplicate for her righteousness, success, and guidance, and that Allah may protect him from the evil of the character traits he found objectionable in her." }, { "title": "The Difference Between Ahlus-Sunnah and Mu'tazilah", "date": "2026-05-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-difference-between-ahlus-sunnah-and-mutazilah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/jame3_kabeer/fjk6_1421.mp3", "hijri": "Shawwal 27, 1447AH", "link": null, "summary": "The Mu'tazilah is an innovated sect that holds many misguidances. The greatest and most heinous of these is their claim that Allah has no attributes.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the difference and distinction between the Mu’tazilah sect and Ahl al-Sunnah (the People of Sunnah)? And are there people among the Mu’tazilah who follow the way that the Prophet ﷺ was upon?Answer:The Mu’tazilah is an innovated, deviant sect that denied the attributes of Allah. They said: He is not All-Knowing, nor All-Wise, nor All-Hearing, nor All-Seeing—we seek refuge with Allah. They denied the attributes of Allah, the Mighty and Majestic, and said: whoever dies upon a sin is eternally in the Hellfire. Regarding the adulterer, they said: he is eternal in the Hellfire, and for the wine-drinker, they said: he is eternal in the Hellfire, and likewise for the rest of the wrongdoers, just like the Kharijites and their likes.​In conclusion: The Mu’tazilah is an innovated sect that holds many misguidances. The greatest and most heinous of these is their claim that Allah has no attributes—meaning He is not All-Knowing, nor All-Hearing, nor All-Seeing, nor Ever-Living, nor Sustainer of all, nor anything else. This is disbelief and misguidance—we seek refuge with Allah. They also say—we seek refuge with Allah from this as well—that the sinner is eternally in the Hellfire.​As for Ahl al-Sunnah, they say: No, the sinner is not eternally in the Hellfire, provided that he is a monotheist Muslim under the will of Allah. If he dies upon a sin, he is under the will of Allah; because Allah, Glory be to Him, says: “Indeed, Allah does not forgive association with Him,” [An-Nisa: 48] Then He says immediately after it: “but He forgives what is less than that for whom He wills.” [An-Nisa: 48]”​Meaning, whatever is less than shirk (associating partners with Allah) is under the will of Allah. If Allah wills, He pardons him when he dies upon it due to his Islam, his prayer, and his fasting; and if Allah wills, He punishes him in proportion to the sins he committed, such as adultery and other acts of disobedience. After he is purified and purged, Allah brings him out of the Hellfire and into Paradise.​This is the position of Ahl al-Sunnah wal-Jama’ah from among the Companions of the Prophet ﷺ and those who followed them in righteousness. As for the Mu’tazila, they stand in opposition to that—we ask Allah for safety—and likewise, the Kharijites stand in opposition to that." }, { "title": "What Constitutes a Bidʿah?", "date": "2026-05-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/what-constitutes-a-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/17_0.mp3", "hijri": "", "link": null, "summary": "Bid'ah (religious innovations) is whatever is introduced into the religion that is not a part of it; this is the defining criterion of innovation. ", "category": ["fatwas","audios","bidah"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:The questioner asks: Are there levels and degrees to bid’ah (religious innovations), and when should the perpetrator of an innovation be boycotted?Answer:Bid’ah is whatever is introduced into the religion that is not a part of it; this is the defining criterion of innovation.(The Prophet ﷺ said:) “Whoever introduces into this matter of ours that which is not part of it, it is rejected.”And he ﷺ said: “Beware of newly invented matters, for every newly invented matter is bidah (an innovation), and every bid’ah (innovation) is a misguidance.”And he ﷺ said: “Whoever performs a deed that is not in accordance with our matter, it is rejected.”Bid’ah vary: Among them are those that expel a person from the religion, such as the bid’ah of committing shirk (associating partners) with Allah, and worshipping graves, shrines, and the dead. Among them are those that constitute a major sin, and Among them are those that constitute a minor sin.In any case, there is no good in innovation—neither in its major forms nor its minor forms. Therefore, a Muslim must avoid innovations and restrict themselves to acting upon the Sunnahs brought by the Messenger of Allah ﷺ.As for boycotting, this depends on the overriding benefit: if boycotting him serves as a deterrent that will cause him to repent and abandon the innovation, then he is boycotted. However, if this [boycotting] is something that would only increase his obstinacy, then he is not boycotted; rather, he is advised. The advice should continue with him in the hope that he might repent and abandon the innovation." }, { "title": "The Distinction Between Ahl al-Sunnah and the Mu'tazilah in Source and Creed", "date": "2026-05-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-distinction-between-ahlus-sunnah-and-mutazilah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/2819.mp3", "hijri": "", "link": null, "summary": "The Mu'tazilah do not derive their creed from the Book [the Quran] and the Sunnah; rather, they derive it from Ilm al-Kalam.", "category": ["fatwas","audios","sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:May Allah be good to you. [The questioner] asks: Is the real dispute between Ahl al-Sunnah (the People of Sunnah) and the Mu’tazilah concerning one issue only? And did you say that? What is this issue?Answer:The dispute between Ahl al-Sunnah and the Mu’tazilah spans many issues. The most important of these is the source of derivation.The Mu’tazilah do not derive their creed from the Book [the Quran] and the Sunnah; rather, they derive it from Ilm al-Kalam (speculative theology) and the rules of logic and debate. They do not seek proof through verses [of the Quran] and Hadiths; rather, they seek proof through logical rules and speculative theology.On the other hand, Ahl al-Sunnah take their creed from the Book of Allah and from the Sunnah of the Messenger of Allah, peace and blessings of Allah be upon him, and [it is] from the guidance of the Salaf al-Salih (righteous predecessors).Ahl al-Sunnah believe in the names and attributes of Allah that have come in the Book and the Sunnah in a manner that befits Allah, and they affirm them. The Mu’tazilah negate them; they negate the names and attributes from Allah—Majestic and Exalted—and divest Him of His names and attributes.​Ahl al-Sunnah affirm ‘divine decree and predestination’ (al-qada’ wa-al-qadar), which is a pillar among the pillars of faith. Belief in divine decree and predestination is one of the six pillars of faith.The Mu’tazilah do not believe in divine decree and predestination; they negate divine decree and predestination and say that the servant creates his own action, and that Allah did not decree faith, disbelief, or actions upon him; rather, he is completely independent in himself.​How can the Mu’tazilah align with Ahl al-Sunnah despite these major oppositions?" }, { "title": "Sound Knowledge: A Shield Against Tribulation", "date": "2026-05-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/sound-knowledge-a-shield-against-fitan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/2021-09/m015.mp3", "hijri": "", "link": null, "summary": "I advise you to seek knowledge, to seek knowledge from the people of knowledge (the scholars), and to be eager in seeking knowledge.", "category": ["fatwas","audios"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:Honorable Shaykh, what do you advise us in this day and age, in which fitan (tribulations) have multiplied, Ahl al-Bid’ah (people of bid’ah) have spread, and scholars are passing away?Answer:First and foremost, I advise you to fear Allah, the Glorified and Exalted, and to supplicate abundantly that Allah keeps us and you steadfast upon the religion, and that He protects us and you from the evil of fitan.Secondly, I advise you to seek knowledge, to seek knowledge from the people of knowledge (the scholars), and to be eager in seeking knowledge. For indeed, nothing protects against fitan, by Allah’s permission, except correct (sound) sound knowledge. If you do not possess sound knowledge, you might fall into fitan without even realizing it or knowing that they are fitan. You must seek knowledge from the people of knowledge, and do not be lazy in seeking knowledge as much as you possibly can." }, { "title": "Ruling on Congregational Prayer in Mosque with Tijaniyyah Sufi Order", "date": "2026-05-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-congregational-prayer-in-mosque-with-tijaniyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://audio.alfawzan.live/2019-12/18_0.mp3", "hijri": "", "link": null, "summary": "If you do not find anyone, then pray in your home with your children and your family.", "category": ["fatwas","audios","sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "​### Question:May Allah be generous to you, O Eminent Shaykh. This questioner says: In my village, there is only one mosque, which belongs to the Tijaniyyah [Sufi order], and they practice their bid’ahs (religious innovations) in this mosque. Is there any prohibition if I pray in my home with my family?Answer:Look for someone among your neighbors and brothers to establish a Mushalla (prayer place) where you can pray together. If you do not find anyone, then pray in your home with your children and your family. Yes." }, { "title": "Was the Prophet Muhammad ﷺ Created from Light?", "date": "2026-05-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/was-prophet-muhammad-created-from-light/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_331_23.mp3", "hijri": "", "link": "https://binothaimeen.net/s/sLtvNkRY", "summary": "This statement is batil (false). Muhammad, peace and blessings of Allah be upon him, is from the children of Adam", "category": ["fatwas","audios","prophets"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah be good to you, O Sheikh, and bless you. A questioner to the program says in his question—the questioner is Sudanese: ‘Virtuous Sheikh, people say that the Messenger was created from light ($nur$). Is this statement correct?Answer:This statement is batil (false). Muhammad, peace and blessings of Allah be upon him, is from the children of Adam; the lineage of his fathers and grandfathers is well-known. He himself, peace and blessings be upon him, explicitly stated what Allah commanded him to, for Allah Almighty said to him: ‘Say (O Muhammad ﷺ): “I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah).”‘ [Al-Kahf, 18:110].And he, peace and blessings of Allah be upon him, said about himself: ‘I am only a human being like you; I forget just as you forget.’Thus, he, peace and blessings be upon him, was created from clay, as is the case for all of mankind (the children of Adam). Those who were created from light are the angels. Indeed, created beings are of three types: a group created from fire, which is Iblis (Satan) and his offspring; a group created from light, which are the angels; and a group created from clay, which is Adam and his children. There is no fourth category.Therefore, this narration (hadith), report, or famous saying that our Prophet—may the peace and blessings of Allah be upon him and his family—was created from light is a lie and has no basis. Yes." }, { "title": "Is the Story of the Spider’s Web at Cave Thawr Authentic?", "date": "2026-05-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-the-story-of-the-spiders-web-at-cave-thawr-authentic/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_229_05.mp3", "hijri": "", "link": "https://binothaimeen.net/s/niUoz62m", "summary": "The story of the spider and the dove having occurred when the Prophet ﷺ hid in the Cave of Thawr is unauthentic.", "category": ["fatwas","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Is the story of the spider’s web and the two doves authentically reported regarding the day the Prophet ﷺ hid in the Cave of Thawr?Answer:​No. Historians mention that when the Prophet ﷺ hid in the Cave of Thawr, a spider spun a web over it and a dove perched on the branch of a tree—but this is a fabrication and is not authentic.Furthermore, there is no miracle in it for the Messenger ﷺ. For any ordinary human being, if a spider spun a web and a dove was around him, anyone who sees it would simply say, ‘There is no one there.’But [as for] the Messenger ﷺ, Allah blinded their vision from him, and that is why Abu Bakr said, ‘O Messenger of Allah, if one of them looked at his foot he would have seen us,’ because there was no barrier.Therefore, the story of the spider and the dove having occurred when the Prophet ﷺ hid in the Cave of Thawr is unauthentic.Because of this, many people respect the spider, saying, ‘Do not kill it, because it spun a web over the Prophet ﷺ.’ So, [they reason that] if the gecko is killed because it used to blow into the fire against Ibrahim (Abraham), then this one [the spider] should be honored.To this we say: No, the spider is to be killed if it causes harm or a nuisance, just like any other creature. It does sometimes cause harm by spinning webs on books and walls, so it can be killed. In fact, there is a Hadith—albeit a daif (weak) one—that commands the killing of spiders, but it is daif.Shaykh Al-AlbaniShaykh Al-Albani (may Allah have mercy on him) said:Here, it must be mentioned that what is cited in some books of Hadith and books of Seerah (prophetic biography)—claiming that what turned away the disbelievers of Quraysh, after their tracking of footprints led them to realize the wanted men were inside the cave, was that they allegedly saw a dove had nested and laid eggs, and a spider had also spun its webs, leading them to say, “It is impossible for anyone to be here in the cave,” and so they turned away—this is not authentic according to the methodology of the scholars of Hadith.First of all, it is not authentic. Furthermore, there is a strong narration stating that Allah, the Mighty and Sublime, commanded an angel to cover the mouth of the cave with his wing, and that is why they did not see him.Silsilah al-Huda wa al-Nur, Tape: 608" }, { "title": "What to Recite During Childbirth", "date": "2026-05-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/what-to-recite-during-childbirth/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_143_02.mp3", "hijri": "", "link": "https://binothaimeen.net/s/AzlquDnY", "summary": "In the case of a difficult labor, a person may write verses in a vessel that indicate the relieving or bringing forth of things", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Virtuous Sheikh, what is your advice for a woman during childbirth, and what should she read from the Quran?Answer:By Allah, I do not see any advice to offer a woman who has gone into labor except that she attach her heart to Allah, Almighty and Majestic, turn to Him, and ask Him for relief—especially when the labor pains intensify.As for reading something specific, I do not know of anything specific that she should read. However, in the case of a difficult labor, a person may write verses in a vessel that indicate the relieving or bringing forth of things, such as: ‘When the earth is shaken with its (final) earthquake. And when the earth throws out its burdens.’ [Al-Zalzalah: 1-2]And His saying, the Most High: ‘Allah knows what every female bears, and by how much the wombs fall short (of their time or number) or exceed.’ [Ar-Ra’d :8]And His saying, the Most High: ‘(The learned men) refer to Him (Alone) the knowledge of the Hour. No fruit comes out of its sheath, nor does a female conceive (within her womb), nor brings forth (young), except by His Knowledge.’ [Fussilat :47], and similar verses. Then, she is given this to drink, and her lower abdomen is wiped with it. This facilitates childbirth, yes." }, { "title": "The Ruling on the Adhan and Iqamah in the Newborn's Ear", "date": "2026-05-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-the-adhan-and-iqamah-in-the-newborns-ear/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_060_13.mp3", "hijri": "", "link": "https://binothaimeen.net/s/PajF6cmk", "summary": "Is this practice legislated or not? Because the source narrations regarding this are not particularly strong, especially concerning the Iqamah.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Is the Adhan (call to prayer) in the newborn’s right ear and the Iqamah (second call to prayer) in their left ear performed on the seventh day, the first day, or when exactly should it be done—may Allah bless you?Answer:Firstly, we must ask: Is this practice legislated (in Islam) or not? Because the source narrations regarding this are not particularly strong, especially concerning the Iqamah.Among those scholars who classified the narrations on this matter as Sahih (authentic), they stated that it should be done at the moment of the newborn’s birth, as mentioned in these narrations. The wisdom behind this is that the very first thing to strike the child’s hearing should be the Adhan, which comprises the magnification of Allah, His Tawheed (declaration of Oneness), and the call to prayer and success. This is the rationale for it being done at the time of birth.As for naming the newborn: if the name was already chosen and decided upon before birth, then the child is named at the time of birth. This is because the Prophet—peace and blessings of Allah be upon him—came to his family one day and said: ‘A child was born to me tonight, and I have named him Ibrahim.’However, if the name was not decided upon before birth, then it is preferable for the naming to take place on the seventh day; because that is the day on which the Aqeeqah (sacrificial offering) is slaughtered, the child’s head is shaved, and the child is circumcised if it is a male." }, { "title": "The Ruling on the Adhan in the Newborn's Ear and the Iqamah in the Other Ear", "date": "2026-05-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-adhan-in-the-newborns-ear-and-iqamah-in-the-other-ear/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_307_15.mp3", "hijri": "", "link": "https://binothaimeen.net/s/ZVBx9FWp", "summary": "The Adhan at the time of the newborn’s birth is a Sunnah. As for the Iqamah, the narration concerning it is weak, so it is not a Sunnah.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah reward you with goodness. The questioner, who signed using the initials A. A., asks: What is the authenticity of performing the Adhan in the newborn’s ear and the Iqamah in the other [ear]? May Allah reward you with goodness.Answer:The Adhan at the time of the newborn’s birth is a Sunnah. As for the Iqamah, the narration concerning it is weak, so it is not a Sunnah. However, this Adhan must be the very first thing the newborn hears; if the time of birth has passed, it is a Sunnah whose proper time has elapsed, so it is not to be made up. Yes." }, { "title": "Is There an Authentic Hadith Regarding the Adhan and Iqamah in the Newborn's Ears?", "date": "2026-05-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-there-an-authentic-hadith-regarding-the-adhan-iqamah-in-newborns-ear/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_339_23.mp3", "hijri": "", "link": "https://binothaimeen.net/s/JHHbSbzG", "summary": "As for the narrations (Hadiths) regarding the Iqamah in the left ear, they are weak.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah be good to you. Muhammad Hassan from Yemen asks: Is performing the Adhan in the newborn’s ear and the Iqamah in the other ear a Sunnah or not, and what is the authenticity of the narrations (Hadiths) regarding this matter?Answer:As for the narrations (Hadiths) regarding the Iqamah in the left ear, they are weak.As for the narration concerning the Adhan in the right ear, it is acceptable, though it is also subject to some scholarly criticism. However, this is to be performed immediately at birth. The scholars have stated: ‘The wisdom behind this is that the very first thing the child hears should be the Adhan, which is the call to prayer and success, and which contains the magnification of Allah, His declaration of oneness (Tawheed), and the testimony of His Prophet’s—peace and blessings of Allah be upon him—messengership.’" }, { "title": "Is it a Sunnah to Call the Adhan in the Newborn's Right Ear and the Iqamah in the Left Ear?", "date": "2026-05-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-it-a-sunnah-to-call-adhan-in-the-newborns-right-ear-and-iqamah-in-the-left-ear/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_183_05.mp3", "hijri": "", "link": "https://binothaimeen.net/s/h2FGolem", "summary": "As for the Adhan, it has an established basis, and the narration concerning it is good (Hasan) and acceptable.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Regarding the Adhan in the newborn’s right ear and the Iqamah in the left, is it a Sunnah and does it have an authentic basis?Answer:As for the Adhan, it has an established basis, and the narration concerning it is good (Hasan) and acceptable. However, it must be performed at the moment of birth, before the child hears anything else, so that the very first thing to strike their hearing is the call to prayer and success. As for the narration regarding the Iqamah in the left ear, it is weak." }, { "title": "The Ruling on Visiting Graveyards After the Eid Prayer", "date": "2026-05-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-visiting-graveyards-after-the-eid-prayer/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_216_23.mp3", "hijri": "", "link": "https://binothaimeen.net/s/qTdhNx4R", "summary": "This practice is a bid’ah (religious innovation). It was not the practice during the era of the Messenger, peace and blessings of Allah be upon him.", "category": ["fatwas","audios","funerals"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bless you. In his final question, the listener Hamid also says: We have a widespread phenomenon, which is that many people head to the graveyards right after completing the Eid prayer. What is the Sharia ruling, in your view, regarding this practice?Answer:This practice is a bid’ah (religious innovation). It was not the practice during the era of the Messenger, peace and blessings of Allah be upon him, to habitually visit graveyards on the day of Eid. Rather, the Prophet ﷺ commanded the visitation of graves in an absolute and general manner, saying: “I had forbidden you from visiting graves, but now visit them, for they remind you of the Hereafter.”Therefore, a person should visit graves at any time, whether by day or by night. It is not something disliked that should be restricted to a specific time—neither on Fridays nor on the day of Eid.In fact, we might say: whenever a person’s heart hardens and they forget the Hereafter, they should go out to the graveyards and visit them so that it may remind them of the Hereafter, just as the Messenger of Allah ﷺ stated in his saying: “for they remind you of the Hereafter.”" }, { "title": "The Ruling on Visiting graves after Eid prayer", "date": "2026-05-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-visiting-graves-after-eid-prayer/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_339_36.mp3", "hijri": "", "link": "https://binothaimeen.net/s/XLgvpslo", "summary": "The Prophet did not use to go out on the day of Eid to visit the graves, nor did he command his nation to go out to visit them on that day.", "category": ["fatwas","audios","funerals"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah reward you with goodness. Ibrahim Abu Hamid says: There are people who go to the graveyards immediately upon the conclusion of the Eid prayer with the intention of greeting their deceased relatives, and they do this consistently every Eid. What is the ruling on that practice? May you be rewarded.Answer:Its ruling is that it has no basis in the practice of the Salaf as-Salih (righteous predecessors). Believing that this is a sunnah makes it a bid’ah (religious innovation). However, this is something people have grown accustomed to, so students of knowledge should advise them and point out that this is not legislated. For the Prophet, peace and blessings of Allah be upon him and his family, did not use to go out on the day of Eid to visit the graves, nor did he command his nation to go out to visit them [on that day].Any act of worship—i.e., anything a person intends as an act of devotion—that was not practiced by the Messenger, peace and blessings of Allah be upon him, becomes an innovation if it is not proven from the Prophet, may the peace and blessings of Allah be upon him and his family." }, { "title": "Is there a special virtue for one who dies on Friday?", "date": "2026-05-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-there-a-special-virtue-for-one-who-dies-on-friday/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_299_18.mp3", "hijri": "", "link": "https://binothaimeen.net/s/LrFojahf", "summary": "This hadith narrated regarding the virtue of dying on Friday is not Sahih (authentic). This is because a person is only rewarded for an action they performed themselves and in which they had a choice.", "category": ["fatwas","audios","funerals"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bless you. This inquirer, who signs his name with the initials A. A. R. from the Eastern Province, says: I have heard and read that any Muslim who dies on Friday or during the night before it will have a good status [with Allah]. What is your opinion on this? May you be rewarded.Answer:This hadith narrated regarding the virtue of dying on Friday is not Sahih (authentic). This is because a person is only rewarded for an action they performed themselves and in which they had a choice. A person dying on Friday is not by their own choice; if death comes to them, they cannot change it. Yes, if death comes to them on Thursday, they cannot delay it until Friday, and if their appointed time is on Saturday, they cannot bring it forward to Friday. Every hadith narrated regarding the virtue of dying on a specific day is not authentic, because reward is only for actions that are performed by the servant by their own free choice." }, { "title": "Are Those Who Die on Friday or in Ramadan Spared from Grave Punishment?", "date": "2026-05-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-dying-on-friday-or-ramadan-blessed/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_207_14.mp3", "hijri": "", "link": "https://binothaimeen.net/s/QcfijNfE", "summary": "The punishment of the grave is established for everyone who deserves it, whether they die on Friday, in Ramadan, or at any other time.", "category": ["fatwas","audios","funerals"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:The listener also asks in his second question: Do the dead see one another after death?​Answer:By Allah, I do not know about this; I do not know anything about this.​Question:How authentic is what is said: that whoever dies in Ramadan or on Friday is not punished with the punishment of the grave?The Shaykh:The punishment of the grave is established for everyone who deserves it, whether they die on Friday, in Ramadan, or at any other time. Because of this, Muslims say in their prayer—in every single one of their prayers during the final Tashahhud: “I seek refuge with Allah from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the trial of Al-Masih ad-Dajjal (the False Messiah).”The only exception is whoever dies as a Mujahid (warrior) in the cause of Allah; such a person will not be approached by the two angels who question him about his religion, his Lord, and his Prophet. This is because the flashing of swords over his head was the greatest trial and test for him, and the ultimate proof that he is a believer—otherwise, he would not have exposed his neck to the enemies of Allah." }, { "title": "Is dying on Friday a sign of a good end?", "date": "2026-05-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-dying-on-friday-a-sign-of-a-good-end/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_374_43.mp3", "hijri": "", "link": "https://binothaimeen.net/s/MEewUFMK", "summary": "No, death happens equally on any day. If any day had a special privilege, Monday would have been more deserving of it.", "category": ["fatwas","audios","funerals"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:In the last question from this inquirer: Is dying on Friday a sign of a good end?Answer:No, death happens equally on any day. If any day had a special privilege, Monday would have been more deserving of it, because it is the day on which the Prophet (peace and blessings of Allah be upon him and his family) passed away. However, I do not know of any specific day that holds a special privilege regarding death. Yes" }, { "title": "Is Al-Khidr Still Alive Today?", "date": "2026-05-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-al-khidr-still-alive-today/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_340_04.mp3", "hijri": "", "link": "https://binothaimeen.net/s/fXbOoBvj", "summary": "As for him being alive, no, he is not alive. If he were alive, it would have been obligatory for him to believe in the Prophet Muhammad.", "category": ["fatwas","audios","prophets"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah be good to you. Are the hadiths narrated concerning Al-Khidr (peace be upon him) authentic up to this day, and is he still alive?Answer:As for him being alive, no, he is not alive. If he were alive, it would have been obligatory for him to believe in the Prophet (peace and blessings of Allah be upon him and his family) and to strive in jihad with him, yet none of that ever happened. Al-Khidr, like any other human being, passed away in his own time, as is evident to us.Furthermore, Al-Khidr was not a prophet; rather, he was a man to whom Allah the Exalted granted knowledge that Moses (peace and blessings of Allah be upon him) did not possess. This was because Moses (peace and blessings of Allah be upon him) had said that no one on earth was more knowledgeable than he was.So, Allah (Glorified and Exalted be He) showed him this sign to demonstrate that even though Moses (peace and blessings of Allah be upon him) possessed vast knowledge of Allah’s law, he could still miss out on other types of knowledge. Yes" }, { "title": "Does a believer feel pain when their soul is taken?", "date": "2026-05-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/does-a-believer-feel-pain-when-their-soul-is-taken/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_339_17.mp3", "hijri": "", "link": "https://binothaimeen.net/s/cTOCfMws", "summary": "The extraction—meaning the extraction of the soul from the body—is severe. However, it is eased for one person and intensified for another.", "category": ["fatwas","audios","funerals"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This questioner, M. ‘A. from Jordan, says: Virtuous Sheikh, does a believer experience pain at the time when the soul is extracted?​Answer:All praise is due to Allah, Lord of the Worlds. And I send blessings and peace upon our Prophet Muhammad, and upon his family, his companions, and whoever follows them in righteousness until the Day of Judgment.Death has its agonies and its severity. Allah, Blessed and Exalted be He, says: “And the agony of death will come in truth: ‘This is what you were trying to avoid.’“And in the Hadith from the Prophet (may the peace and blessings of Allah be upon him and his family): “Indeed, death has agonies.”The extraction—meaning the extraction of the soul from the body—is severe. However, it is eased for one person and intensified for another. Allah, Glory be to Him and Exalted is He, may make it severe upon the deceased for sins they committed, so that this severity serves as an expiation for them. Otherwise, there must inevitably be some severity, because the separation of the soul from this body, which it has been accustomed to throughout the duration of life, must certainly have the most profound impact. Nevertheless, people differ in its intensity and lightness.May Allah grant us and you a good end." }, { "title": "Is he permitted to marry off his daughter to one who commits major sins?", "date": "2026-05-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-he-permitted-to-marry-off-his-daughter-to-one-who-commits-major-sins/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_157_09.mp3", "hijri": "", "link": "https://binothaimeen.net/s/wcvKCWXV", "summary": "It is not permissible for you to marry your daughter to a man who commits adultery until his repentance is evident and his conduct becomes upright.", "category": ["fatwas","audios","women","marriage"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bless you. A listener from Sudan, identified by the initials Z. Y., a Sudanese national residing in Iraq, asks: “Is it permissible for me to marry off my daughter to a Muslim man who commits some major sins, such as drinking alcohol and committing adultery?”Answer:I seek refuge in Allah. It is not permissible for you to marry your daughter to a man who commits adultery until his repentance is evident and his conduct becomes upright. This is based on the Words of Allah Almighty:​ “The adulterer-fornicator marries not but an adulteress-fornicatress or a Mushrikah, and the adulteress-fornicatress none marries her except an adulterer-fornicator or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer-fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer-fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islâmic Monotheism).” (An-Nur: 3)The meaning of this noble verse is that it is forbidden for believers to marry off [their women] to a fornicator or to marry a fornicatress. If they do so, they are either fornicators or polytheists. The reasoning for this is: If a man marries a fornicatress while disbelieving that it is forbidden, he becomes a polytheist because he has made permissible what Allah has forbidden. If he believes it is forbidden but fails to control himself and disobeyed Allah by doing it, he is considered a fornicator because the marriage contract is invalid.This is the clear and apparent meaning of the verse, requiring no over-analysis or interpretation.However, if the suitor is chaste (refrains from adultery) but drinks alcohol, we do not advise marrying her to him. This is based on the statement of the Prophet ﷺ: “If someone comes to you whose religion and character you are pleased with, then marry [your daughter] to him.” Because the religion (religious commitment) of one who drinks alcohol is not satisfactory; this is because the drinker is a fasiq (sinner/transgressor) until he repents from drinking alcohol and quits. However, if you were to marry her to him, the marriage contract would be valid, unlike marrying her to an adulterer whose repentance has not been established." }, { "title": "His wife is demanding that he shave his beard, should he obey her?", "date": "2026-05-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/his-wife-is-demanding-that-he-shave-his-beard/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_044_13.mp3", "hijri": "", "link": "https://binothaimeen.net/s/O2mDL5Yq", "summary": "He must never obey his wife, his mother, his father, nor his superiors in committing a sin, for there is no obedience to a created being if it involves disobedience to the Creator.", "category": ["fatwas","audios","women","marriage","sunnah"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:It is well known that growing a beard for men is a Sunnah Mu’akkadah (confirmed Sunnah). However, what if a man’s wife says: “You must shave your beard, otherwise I will not allow you to be intimate with me”? I hope you will discuss this topic thoroughly, keeping in mind that I am someone currently experiencing this situation with my wife. I have tried to convince her, but she remains unpersuaded—to the point that she says: “I am prepared to take you to court over this.” With my sincere thanks and appreciation.Answer:It is not permissible for a man to accommodate anyone in an act of disobedience to Allah. He must never obey his wife, his mother, his father, nor his superiors in committing a sin, for there is no obedience to a created being if it involves disobedience to the Creator.Shaving the beard is haram (prohibited) and is in opposition to the guidance of the Prophet ﷺ, the guidance of the Prophets before him, and the guidance of the Muslims in general. Indeed, it has been established that the Prophet ﷺ said: “Differ from the Magians: leave the beards to grow and trim the mustaches.”It has also been established that the Prophet ﷺ had a thick, full beard. Harun (Aaron) said to his brother Musa (Moses): “He [Hârûn (Aaron)] said: “O son of my mother! Seize (me) not by my beard, nor by my head! ” (Ta Ha :94).Furthermore, the Messenger ﷺ informed us that letting the beard grow is part of the Fitrah (natural inclination/disposition) upon which mankind was created. Therefore, it is prohibited for a man to shave his beard, even if it has become the custom of the people, even if his wife demands it of him, and even if she threatens to take him to court.If she chooses to litigate, the Sharia court—which rules according to the Law of Allah—will not grant her the right to take any action that undermines the marital bond simply because of his adherence to the Sunnah of the Prophet ﷺ.As for this woman, the wife, I advise her to fear Allah Almighty regarding her husband and to refrain from commanding him to disobey Allah. Indeed, by commanding him to commit an act of disobedience, she incurs sin even if he does not actually commit the act; this is because she desires for him to do it, whereas it is not permissible for him to comply with her in that regard." }, { "title": "The ruling on the Adhan and the Iqamah during the burial of the deceased", "date": "2026-05-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-the-adhan-and-the-iqamah-during-the-burial-of-the-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/fatawa_dross/58804.mp3", "hijri": "", "link": "https://binbaz.org.sa/fatwas/15849/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%B0%D8%A7%D9%86-%D9%88%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D9%85%D8%A9-%D8%B9%D9%86%D8%AF-%D8%AF%D9%81%D9%86-%D8%A7%D9%84%D9%85%D9%8A%D8%AA", "summary": "The Adhan in the grave and the Iqamah in the grave is an innovation that is not permissible.", "category": ["fatwas","audios","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:The questioner says: Your Eminence Shaykh, I have seen some people, when they place the deceased in the niche of the grave, they perform the Adhan (call to prayer) and the Iqamah (second call to prayer) over him. Is this [practice] correct?​Answer:This is an innovation (Bid’ah). The Adhan in the grave and the Iqamah in the grave is an innovation that is not permissible. All of this is not allowed—neither after the burial nor before the burial; all of it is impermissible." }, { "title": "His wife does not pray and does not obey him. Should he divorce her?", "date": "2026-05-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/his-wife-does-not-pray-and-does-not-obey-him/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_008_02.mp3", "hijri": "Dhu al-Qidah 24, 1447 AH", "link": "https://binothaimeen.net/s/R1yxRXdu", "summary": "If your wife does not pray, neglects the prayer, and is persistent in abandoning it, then she is a disbeliever—we seek refuge in Allah from that.", "category": ["fatwas","audios","women","marriage"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This message is from Mr. Khader al-Khalifa al-Ali from the Syrian Arab Republic, Deir ez-Zur Governorate. He has several questions, and says: I am married and have three children. I practice the Islamic religion, Allah’s willing. My wife is Muslim and fasts Ramadan, but she does not pray and does not obey me or submit to performing the prayer. Is it my right to divorce her according to Sharia if she does not obey me or not? Please advise us, if you would be so kind.Answer:If your wife does not pray, neglects the prayer, and is persistent in abandoning it, then she is a disbeliever—we seek refuge in Allah from that. This is the weightier opinion among the views of the people of knowledge: ‘that the one who abandons the prayer is a disbeliever, a disbelief that takes one out of the fold of Islam.’Accordingly, she is forbidden to you until she returns to her religion and prays. It is not permissible for you to keep her with you in this state, because her marriage was annulled by her apostasy—unless she repents, returns to the religion of Islam, and prays, in which case she would be your wife." }, { "title": "The ruling on a husband deserting his wife without a valid reason", "date": "2026-05-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/the-ruling-on-husband-deserting-his-wife-without-valid-reason/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 24, 1447 AH", "link": null, "summary": "If the woman has fulfilled her marital obligations, then the husband’s desertion of her is strictly prohibited.", "category": ["videos","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Is it permissible for a husband to forsake his wife for an entire year—sleeping in one room while the wife sleeps in another—despite her having committed no offense against him?Answer:If the woman has fulfilled her marital obligations, then the husband’s desertion of her is strictly prohibited, pursuant to the words of Allah the Almighty: ‘but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).’ [An-Nisa: 34].Reflect upon His saying: ‘For Allah is Most High, great (above you all).’ It serves as an indication that if a husband forsakes or estranges himself from his wife while she is fulfilling his rights—driven by a sense of superiority and arrogance—then Allah Almighty is more Exalted and more Great than he is. Consequently, he must repent to Allah and fear the Exalted and Great, Glorified be He.Conversely, if she is in a state of recalcitrance and fails to fulfill his rights, he is permitted to forsake her in the bed until she rectifies her conduct.As for verbal estrangement, he may not boycott her for more than three days, as the Prophet—may Allah’s peace and blessings be upon him and his family—stated: ‘It is not permissible for a Muslim to desert his brother for more than three [nights]; they meet, and this one turns away and that one turns away, and the best of them is the one who initiates the greeting.’" }, { "title": "The Ruling on Procrastinating the Removal of Disliked Items", "date": "2026-05-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-procrastinating-the-removal-of-disliked-items/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.alathar.net//files/sound/alothaymeen/leqamaftooh/split-131b-9.mp3", "hijri": "Dhu al-Qidah 24, 1447 AH", "link": "https://binothaimeen.net/s/6qjLGmuf", "summary": "This is procrastination; undoubtedly, he bears a sin for it.", "category": ["fatwas","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Questioner: Following the father’s death, some photos remained…Shaykh: Yes.Questioner: …that belong to him; photographs with some family members…Shaykh: Yes.Questioner: …and a television.Shaykh: Yes.Questioner: So if these are left [as they are], does any liability remain upon him, bearing in mind that he used to dislike these things?Shaykh: Yes, he says that his father left behind photos of himself with the family, either on paper or on videotape. If the heirs retain them, does any of the sin attach to the deceased, even though he used to dislike that? The answer is that: As for the deceased, no liability attaches to him as long as he disliked it. However, the liability falls upon them [the heirs]. Inform them that they must burn them completely, because keeping them renews the memory of the deceased and the grief over him; what is appropriate is for a person to let the memory of the affliction fade. Yes.Questioner: The television—there is still a television in the house.Shaykh: No, I understood it to be a picture of a television.Questioner: Both.Shaykh: Both?Questioner: Yes.Shaykh: No, as for the television, he is not held accountable for it as long as he was averse to it; but how is it that he did not forbid it during his lifetime?Questioner: He was procrastinating; he was ill and said, “In Shaa Allah (God willing), when I recover…”Shaykh: When he recovers, he will remove it?Questioner: In Shaa Allah.Shaykh: No, this is procrastination; undoubtedly, he bears a sin for it." }, { "title": "The Legal Status of the Mother-in-Law’s Rights over the Wife", "date": "2026-05-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/legal-status-of-the-mother-in-law-over-the-wife/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_068_15.mp3", "hijri": "Dhu al-Qidah 24, 1447 AH", "link": "https://binothaimeen.net/s/qnEKCDqm", "summary": "As for it being an obligation, then no; because the consorting with kindness is specifically between the husband and the wife.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Does the husband’s mother have any rights over the wife?Answer:No. The husband’s mother has no [legal] right over the wife. However, [kindness toward her] is considered part of social excellence and benevolence. This is something that fosters the husband’s affection for his wife—that she looks after her interests or serves her in simple matters. For instance, when she wakes up in the morning, she says, “May Allah grant you a good morning, so-and-so!” or “O mother of so-and-so!” or “O my aunt!” There is no difference, and this is good.As for it being an obligation, then no; because the consorting with kindness is specifically between the husband and the wife." }, { "title": "The Ruling on a Husband Refusing his Wife’s Request for Intimacy", "date": "2026-05-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-ruling-on-husband-refusing-his-wifes-request-for-intimacy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 24, 1447 AH", "link": null, "summary": "The woman certainly has a right to request intercourse, but it is not identical to the right of the man; for he is the one who holds the primary prerogative in this matter.", "category": ["fatwas","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:What is your opinion regarding a situation where the wife requests sexual intercourse and the husband refuses her, causing her to become angry? Does the husband deserve this same warning (of being cursed)?Answer:He does not deserve [that specific curse]. However, it is obligatory upon the husband to consort with his wife with kindness and to have intercourse with her according to established custom.This varies depending on the woman, the man, and the individual’s circumstances; a person who is preoccupied is not like one who is free, and one who is ill is not like one who is healthy… and so on.We say: the woman certainly has a right to request intercourse, but it is not identical to the right of the man; for he is the one who holds the primary prerogative in this matter. Nevertheless, she has a right as well." }, { "title": "Condemning the Pre-Islamic Mindset Regarding the Birth of Girls", "date": "2026-05-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/condemning-the-pre-islamic-mindset-regarding-the-birth-of-girls/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 24, 1447 AH", "link": null, "summary": "A person should not dislike [having] a daughter; rather, he should praise Allah and ask for her righteousness and success.", "category": ["fatwas","videos","women"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the Islamic legal ruling, in Your Eminence’s view, regarding someone who dislikes daughters and becomes angry when a girl is born to him?Answer:This [behavior] resembles the enemies of Allah, the disbelievers, as Allah (Mighty and Majestic) says: “And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!” (An-Nahl: 58).This is not permissible; it is an evil act. It is not allowed to imitate the enemies of Allah. Rather, one should praise Allah and ask Him for her righteousness and that Allah makes her beneficial.How many a daughter has Allah provided who is better than a son? Here is ‘Aisha (may Allah be pleased with her and make her content)—she is among the most virtuous women of the worlds.The point is: a person should not dislike [having] daughters; rather, they should praise Allah and ask for her righteousness and success. One must not harbor such dislike, as disliking daughters is a practice from the Days of Ignorance (Jahiliyyah). We ask Allah for well-being." }, { "title": "On Marital Relations During Pregnancy", "date": "2026-05-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-marital-relations-during-pregnancy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 24, 1447 AH", "link": null, "summary": "Sexual intercourse during pregnancy is permissible provided it does not cause harm to the pregnancy. Rather, prohibition is strictly applied to intercourse during menstruation.", "category": ["women"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"حكم جماع الحامل","web_url":"https://fatawapedia.com/حكم-جماع-الحامل-22870"}]}, "shaykhs": null, "muftis": null, "content": "Question:When is it incumbent upon a man to abstain from sexual intercourse with his wife during pregnancy, and does coitus—specifically during the first trimester—pose any potential harm to the fetus?Answer:Sexual intercourse during pregnancy is permissible provided it does not cause harm to the pregnancy. Rather, prohibition is strictly applied to intercourse during menstruation, in accordance with the Allah Almighty’s saying: ‘Therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina).’ [Al-Baqarah: 222].The same ruling applies to women in a state of postnatal bleeding (nifas) until they attain purity, as well as those in the state of ritual consecration (ihram) for Hajj or ‘Umrah." }, { "title": "The Ruling on Grooming Female Children in Masculine Styles", "date": "2026-05-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-grooming-females-children-in-masculine-styles/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/mm_031_10.mp3", "hijri": "Dhu al-Qidah 23, 1447 AH", "link": "https://binothaimeen.net/s/uFs3VPho", "summary": "She is sinful for this act, and this is the crux of the matter. It is a sin to cut her daughter’s hair so that it resembles a male’s hair, because the Prophet cursed women who imitate men.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:A female enquirer asks: I cut the hair of my five-year-old daughter in a style that resembles a boy’s haircut. The reason for this is that she refuses to let me tie her hair back, which makes it look unkempt and untidy. Am I sinful for doing this? And is the prohibition of ‘resembling the opposite sex’ exclusive to adult women, or does it apply to children as well?Answer:She is sinful for this act, and this is the crux of the matter. It is a sin to cut her daughter’s hair so that it resembles a male’s hair, because the Prophet (peace and blessings be upon him) cursed women who imitate men. A child must avoid what an adult must avoid; while the child does not incur sin because they are not yet legally accountable (mukallaf), the guardian incurs the sin if they dress or groom the child in a manner that is forbidden for adults.If leaving the daughter’s hair uncut in this specific style makes it appear unkempt, then so be it; one should not commit a forbidden act just for the sake of hairstyling. Therefore, she must repent to Allah and not repeat this action, otherwise, she bears the sin.Did the Prophet (peace and blessings be upon him) not say: “Command your children to pray at the age of seven,” even though prayer is not yet obligatory for them? A guardian is duty-bound to raise children according to what pleases Allah and His Messenger—by performing what is commanded and avoiding what is prohibited." }, { "title": "The Ruling on Temporary Birth Control", "date": "2026-05-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-temporary-birth-control/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_203_01.mp3", "hijri": "Dhu al-Qidah 23, 1447 AH", "link": "https://binothaimeen.net/s/FZvuCALb", "summary": "If a person possessed strong faith and trust (in Allah), they would know that Allah does not create a soul except that He has guaranteed its provision", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:With the blessing of Allah, we begin this week’s episode with a letter received from a listener, Muhammad Ibrahim from Egypt. He sent a message asking: What is the Islamic legal ruling, in your view, Your Eminence, regarding birth control for a temporary period without an urgent necessity, other than the woman simply wanting to rest from the exhaustion of annual pregnancies? He also asks about the claim made by the enemies of Islam regarding the population explosion.Answer:Praise be to Allah, Lord of the Worlds. I send peace and blessings upon our Prophet Muhammad, his family, his companions, and those who follow them in righteousness until the Day of Judgment.This is an important question. The enemies of the Muslims have deceived the Muslims regarding the increase in offspring; they have deluded them into believing that a high birth rate leads to economic hardship and crises for both governments and individuals. It is well known that such things—meaning economic hardship and crises—cause chaos and disparity among people. They depict a high birth rate in a terrifying and horrifying manner, and those with weak souls and weak faith are led to believe that this is a necessary form of regulation.However, if a person possessed strong faith and trust (in Allah), they would know that Allah, Glorified and Exalted be He, does not create a soul except that He has guaranteed its provision, as Allah, Exalted is He, says: ‘And no moving (living) creature is there on earth but its provision is due from Allâh. And He knows its dwelling place and its deposit (in the uterus, grave).’ [Hud 11:6].And He, the Exalted, says: **‘And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing of them is a great sin.’ [Al-Isra’ 17:31].And He, the Exalted, also says: ‘kill not your children because of poverty - We provide sustenance for you and for them’ [Al-An’am 6:151].When the believer knows that an abundance of offspring is a cause for an abundance of provision—because when a nation increases in number, it becomes a source of wealth for itself and a reason for its self-sufficiency from others—this becomes clear. For this reason, Allah, Mighty and Majestic, reminded the Children of Israel of His favor by increasing their manpower, saying: ‘And [We] made you more numerous in manpower.’ [Al-Isra’ 17:6].Similarly, Shu’ayb reminded his people of this, saying: ‘And remember when you were few and He increased you.’ [Al-A’raf 7:86].And it was authentically reported from the Prophet ﷺ that he said: ‘Marry the loving and the fertile’ — and the ‘fertile’ refers to one who bears many children. The more the Islamic nation increases in number, the more it becomes a source of honor and a reason for its prestige among nations, as well as a means for its self-sufficiency from others, as is evident and well-known.Based on this, what a person should do is strive for an abundance of children—I address both the man and the woman in this regard—and they should not attempt to limit the number of children. As for what the questioner mentioned regarding birth spacing (family planning), the truth is: it is possible for a person to space their children so that the woman’s births occur every other year—meaning a year for birth and a year without. However, the reality is that this matter is not entirely up to the human being; a person might attempt this regulation, [but Allah’s will prevails].But the desired goal may not be achieved through it; pregnancy might be delayed in the year they actually wish to conceive, or the children they already have might pass away. If the children die, and Allah, Mighty and Majestic, does not will for the woman to conceive again after that, she would be left childless.Yes, if we assume the woman is [physically] capable of this but cannot handle bearing a child every year except with extraordinary hardship, then this is a justification for her to space her pregnancies. Even so, this must only be done with the husband’s permission. If the husband forbids it, he has the right to do so. Conversely, if the husband asks her to use contraceptives, she is not obligated to comply. This is because each spouse has a right to a child.For this reason, the people of knowledge have stated: It is forbidden for a man to practice ‘azl (coitus interruptus: contraceptive withdrawal) with his free wife except with her permission. This means she has a [legal] right to a child. Similarly, according to the most correct opinion, if it becomes clear that the husband is infertile, the wife has the right to seek a separation, because she has a right to a child.As for what the questioner mentioned regarding the claims of the enemies of Islam—about a ‘population explosion’ or ‘population inflation’ and the like—this is, as I indicated at the beginning of the answer, a manipulation of the matter by the enemies of Islam against the Muslims.It is obligatory for the Muslim not to be deceived by them and their exaggerations, and to know that they are as Allah described them: ‘O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends…‘ [Al-Mumtahanah 60:1].The disbeliever is an enemy to the Muslim, regardless of time or place. Therefore, the believer must not adopt anything from them, and should know that if the disbeliever does something that appears to be in the interest of Muslims, he only does so to gain even greater benefits for himself." }, { "title": "Ruling on Revealing Clothing at Wedding Celebrations", "date": "2026-05-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-revealing-clothing-at-wedding-celebrations/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/mm_020_11.mp3", "hijri": "Dhu al-Qidah 23, 1447 AH", "link": "https://binothaimeen.net/s/eCpNHx3h", "summary": "The ruling on this is prohibition. It is not permissible for a woman to wear anything except loose, wide, and ample clothing.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:In women’s wedding gatherings and celebrations, certain styles of dress have become widespread that cause other women to feel disgusted upon seeing them. For example: a woman wears a dress that reveals part of her chest, while the area above it remains bare with nothing to cover it. What is the ruling on this? And what should my stance be if I see such clothing?Answer:The ruling on this is prohibition. It is not permissible for a woman to wear anything except loose, wide, and ample clothing. It is not lawful for her to wear tight-fitting clothes, nor to wear clothing that reveals her chest to the extent that parts of her breasts might be exposed. It is also not lawful for a woman to wear trousers (pants), as has begun to spread among women; trousers are only appropriate specifically with one’s husband, and on the condition that they are not designed in the style of men’s trousers. If they are designed in the style of men’s trousers, it becomes an act of imitating men, and the Prophet—peace and blessings of Allah be upon him and his family—cursed those women who imitate men.I warn women against sliding into [the habit of wearing] these clothes, which lead to Fitnah (temptation/strife) or to the imitation of non-Muslim women. I say: fear Allah regarding yourselves, fear Allah regarding your offspring, and fear Allah regarding your society; for when punishment descends, it is not restricted [to the wrongdoers] but rather becomes collective.We are now in this land, and praise be to Allah, in a state of security and prosperity. But will this security and prosperity remain alongside the disobedience of Allah? No, by the One who revealed the Qur’an to Muhammad. For Allah said in His Mighty Book: “And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad ﷺ) which they (its people) used to do.” [An-Nahl: 112].And Allah—Blessed and Exalted be He—said: “Did the people of the towns then feel secure against the coming of Our Punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our Punishment in the forenoon while they play? Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah except the people who are the losers.” [Al-A’raf: 97-99].And the Prophet—peace and blessings of Allah be upon him—said: “Two types of the people of Hell I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, swaying and making others sway; they will not enter Paradise nor smell its fragrance, though its fragrance can be found from such-and-such a distance.” These tight, short, open, or thin garments fall under the general meaning of his statement “clothed yet naked,” as the people of knowledge have explicitly stated.So, I warn our sisters against these garments, and I say: you must adhere to the guidance of the Salaf al-Salih (the Pious Predecessors).The women of the Companions—as Sheikh al-Islam Ibn Taymiyyah stated—used to wear in their homes chemises, meaning garments that covered everything from the palms of the hands to the ankles. This was inside the home. As for when a woman went out, many of you are familiar with the Hadith of Umm Salamah; she sought permission from the Prophet—peace and blessings of Allah be upon him—when he granted them a concession to trail their hems, for her hem—meaning the edge of her garment—to extend to the length of a forearm below the feet, in order to ensure the feet remained covered.We ask Allah the Almighty to guide us and you to His Straight Path, to grant our rulers success in all that is good and righteous, and to grant the heads of households—the men—success in providing proper guardianship over the women and children whom Allah has placed under their care. Praise be to Allah, Lord of the Worlds, and may the peace and blessings of Allah be upon our Prophet Muhammad and upon all his family and companions." }, { "title": "Ruling on Initiating and Returning the Salutation to Non-Muslims", "date": "2026-05-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-initiating-and-returning-the-salutation-to-non-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/sounds/2023-10-25/B59rF4OjRPjq6SVKGsMd1EyjBGvqG4HAl5gufx2I.mp3", "hijri": "Dhu al-Qidah 23, 1447 AH", "link": "https://binothaimeen.net/s/gfDcqNIT", "summary": "It is not permissible to initiate the greeting of Salam to a non-Muslim—meaning, you should not be the first to say As-Salamu Alaykum to him.", "category": ["fatwas","audios","non-muslim"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:These are questions and inquiries received from listeners. We begin with the sender, Ibrahim bin Maqbool, who asks: “If a non-Muslim approaches you and initiates the greeting of Salam (peace), is it permissible to respond by saying: ‘Wa Alaykum as-Salam’ (And upon you be peace)? What is the proper way to respond to him? Also, is it permissible to initiate the greeting with him? What is your opinion? May Allah guide you to the best of deeds.”Answer:Praise be to Allah. It is not permissible to initiate the greeting of Salam to a non-Muslim—meaning, you should not be the first to say “As-Salamu Alaykum” to him. However, if he greets you first, you respond with the following phrase: “Wa Alaykum” (And upon you). This is because the Prophet (peace and blessings of Allah be upon him) commanded this regarding the People of the Book and others who are like them, if not of a lower status." }, { "title": "Must a Man Disclose Infertility to a Prospective Spouse?", "date": "2026-05-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/must-a-man-disclose-infertility/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_007_27.mp3", "hijri": "Dhu al-Qidah 23, 1447 AH", "link": "https://binothaimeen.net/s/JoS9t1sg", "summary": "Anyone who has a physical defect or condition must disclose it to those from whom he is seeking marriage, especially such a significant matter as infertility.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:We have a colleague at work who is not yet married. Every now and then, we remind him of the virtues of marriage and urge him to take that step, to which he replies, “In Shaa Allah” One day, I pressed him on the matter and said, “I don’t think there is any reason for your reluctance to get married.” He responded, “There is a reason,” and then revealed, “I am infertile and cannot have children. When I want to propose, should I inform them of this, or not?”Answer:Anyone who has a physical defect or condition must disclose it to those from whom he is seeking marriage, especially such a significant matter as infertility. This is because a woman has a right to have children; for this reason, scholars have stated that it is forbidden for a man to practice ‘coitus interruptus’ (contraceptive withdrawal) with a free woman except with her permission. Therefore, he must inform them that he is infertile so that they may enter the marriage with clear insight and knowledge. Furthermore, if it is assumed that he did not inform them, and this condition is discovered later, they have the right to demand an annulment of the contract, and the marriage contract would be annulled." }, { "title": "Legal Ruling on Levirate Custom", "date": "2026-05-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/legal-ruling-on-levirate-custom/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/mm_029_10.mp3", "hijri": "Dhu al-Qidah 23, 1447 AH", "link": "https://binothaimeen.net/s/qTdr366b", "summary": "Having the man’s children under the care of their uncle is better than having them under the care of a stranger.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:It has become common practice among us that when a husband passes away, his brother marries the widow as if he has inherited her, without seeking her consent. They justify this by claiming it prevents the children from losing someone to care for them. Does this practice have any basis in religion?Answer:As for marrying her against her will, it is forbidden (haram) and the marriage contract is invalid, based on the statement of Allah—Blessed and Exalted be He: “O you who have believed, it is not lawful for you to inherit women by compulsion…“ [An-Nisa: 19].However, if it is done with the mutual consent of both parties, then it is a good thing; because having the man’s children under the care of their uncle is better than having them under the care of a stranger.This is the detailed breakdown of the matter: if the woman is coerced, then it is not permissible; but if it is by choice and consent, then it is good and commendable." }, { "title": "Decree and Delay: A Perspective on Infertility", "date": "2026-05-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/perspective-on-infertility/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.alathar.net//files/sound/alothaymeen/nooralaaldarb/split-324a-14.mp3", "hijri": "Dhu al-Qidah 22, 1447 AH", "link": "https://alathar.net/home/esound/index.php?op=codevi&coid=59338", "summary": "Thus, for whomever Allah has decreed to be barren, it is not possible for them to give birth. But for whomever Allah has decreed a delay in childbearing or conception.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Is there a treatment for infertility? Can an infertile person have children if they supplicate (pray) to Allah, Almighty and Exalted, even knowing that doctors have told them they will never be able to conceive?Answer:As for what Allah, Almighty and Exalted, has decreed, there is no one who can change it, as Allah Almighty said: “And Allah judges, there is none to put back His Judgement..” [ar-Ra’d 13:41].Allah, Glorified and Exalted is He, has clarified that to Him belongs the dominion of the heavens and the earth and that He does what He wills. He, the Blessed and Exalted, said: “To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things.” [ash-Shura’ 42:49-50)These are four categories: First, that Allah Almighty grants a man males and no females are born to him. Second, that He grants him females and no males are born to him. Third, that He ‘pairs’ them—meaning He diversifies them into both males and females, so the person has both sons and daughters. Fourth, that He makes whom He wills barren, having neither males nor females. This is how Allah, Blessed and Exalted is He, has categorized creation.Thus, for whomever Allah has decreed to be barren, it is not possible for them to give birth. But for whomever Allah has decreed a delay in childbearing or conception, they may perhaps conceive through Du’a (supplication) or through medical treatments and medicines." }, { "title": "On Infertility and the Expiation of Sins", "date": "2026-05-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-infertility-and-expiation-of-sins/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_122/12202.mp3", "hijri": "Dhu al-Qidah 22, 1447 AH", "link": "https://binbaz.org.sa/fatwas/6430/%D9%85%D8%A7-%D8%B5%D8%AD%D8%A9-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%85%D8%A7-%D8%A7%D8%B5%D8%A7%D8%A8-%D8%A7%D9%84%D9%85%D9%88%D9%85%D9%86-%D9%85%D9%86-%D9%87%D9%85-%D9%88%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D8%A7%D9%87", "summary": "There is no doubt that infertility is among the calamities; therefore, it is something through which sins are expiated.", "category": ["fatwas","audios","women"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:The following message reached the program from Kuwait, Salmiya, sent by our brother Khalid Muhammad Manahi. Our brother has two questions. His first question says: The Messenger of Allah ﷺ said: ‘No worry, grief, or sadness afflicts a believer, even the prick of a thorn, except that Allah expiates his sins because of it.’ I hope to be informed about the authenticity of this Hadith. If it is authentic: Is infertility—meaning the inability to have children—considered an expiation for the sins of the children of Adam? This is because infertility is a cause of sadness for a person due to the absence of children, and Allah has made children and wealth among the adornments of the life of this world. Please guide me, and may Allah reward you with goodness.Answer:Yes, this Hadith is authentic; it was recorded by Muslim in his Sahih. It is among the blessings and grace of Allah, Glorified and Exalted is He, that whatever afflicts a servant—be it worry, grief, fatigue, sickness, or harm, even the prick of a thorn—Allah expiates his sins because of it.There is no doubt that infertility is among the calamities; therefore, it is something through which sins are expiated. Infertility is an affliction that causes the servant sadness and distress, and Allah, Majestic and Most High, expiates errors and misdeeds through it, just as He expiates them through worry, grief, sickness, fatigue, and the like. Indeed, it is greater than many other calamities. So, if the servant seeks reward from Allah, remains patient, and hopes for the recompense that lies with Him, he shall have much goodness from Allah. Yes." }, { "title": "The Ruling on Women Looking at Men", "date": "2026-05-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-women-looking-at-men/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_277_17.mp3", "hijri": "Dhu al-Qidah 21, 1447 AH", "link": "https://binothaimeen.net/s/SoIolUpU", "summary": "If she looks at a man with pleasure or desire, then that is forbidden for her. In that case, she must divert her gaze.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bless you. This questioner is a student at the Faculty of Medicine, Cairo University, Egypt. She asks: What are the limits of lowering the gaze? And must I avoid looking at any man specifically if circumstances require me to deal with a man? I hope for your guidance, virtuous Shaykh.Answer:Lowering the gaze means limiting the sight so that it does not extend to what is not permissible to look at. There is no harm in a woman seeing a man, as women during the time of the Prophet ﷺ used to go out to the mosque and the markets, and they would naturally see men because they wore the niqab. However, if she looks at a man with pleasure or desire, then that is forbidden for her. In that case, she must divert her gaze. As for what necessity requires, necessity is a different matter altogether." }, { "title": "The Limits of Women's Dress in the Presence of Mahrams", "date": "2026-05-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-limits-of-womens-dress-in-presence-of-mahrams/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/mm_011_07.mp3", "hijri": "Dhu al-Qidah 21, 1447 AH", "link": "https://binothaimeen.net/s/Y8p7pgtx", "summary": "My advice to my sisters among women is to avoid these garments and ensure their clothing is concealing. My advice to their guardians is to not permit women to wear clothing that contradicts the requirements of the Sharia.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Is it permissible for a woman to uncover parts of her body, such as her legs, chest, or similar areas, in the presence of her Mahrams, such as her sons, brothers, and others? Furthermore, is there a distinction in this regard between male and female Mahrams, considering that exposing such parts of the ‘Awrah (private areas) may trigger latent instincts, especially among adolescents?Answer:In truth, it deeply saddens me that such matters are even being researched or discussed. In the past, women were characterized by concealment, the wearing of the hijab, and modesty. However, as people began to mix more frequently with others—whether through those coming from abroad or by traveling to other countries—these issues and inquiries began to surface. There is no doubt that the more a woman covers herself, even in the presence of her Mahrams, regarding those parts that might stir instincts, the better it is. Shaykhul-Islam Ibn Taymiyyah (may Allah have mercy on him) mentioned in his treatise The Raiment of Women that the women of the Sahaba used to wear garments in their homes that covered them from the palm of the hand to the ankle; from the palm on the arm to the ankle on the leg. They would not expose a shin or a forearm. However, if it were the case that a woman uncovered her forearm for housework while in the presence of her Mahrams or other women, there is no harm in that. Likewise, if she bared her shin for work while among her Mahrams or women, this is permissible.As for adopting short clothing that only covers to the knee, or only covers to the elbow, it is feared that this falls under the saying of the Messenger (peace and blessings be upon him): “There are two types of the people of Hellfire whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, walking with an enticing gait and leading others astray. They will not enter Paradise nor even smell its fragrance, though its fragrance can be detected from such-and-such a distance.”My advice to my sisters among women is to avoid these garments and ensure their clothing is concealing. My advice to their guardians is to not permit women to wear clothing that contradicts the requirements of the Sharia." }, { "title": "The Ruling on Hosting Non-Mahram Relatives in the Husband’s Absence", "date": "2026-05-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-hosting-non-mahrams-relatives/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_342_16.mp3", "hijri": "Dhu al-Qidah 21, 1447 AH", "link": "https://binothaimeen.net/s/kS8LJowD", "summary": "It is not allowed for a woman to let anyone who is not her mahram into her husband’s house.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bestow His generosity upon you. The petitioner from Yemen asks: Is it permissible for a woman, while her husband is away, to allow non-mahram relatives to enter and stay overnight in the house?Answer:This is not permissible for her. It is not allowed for a woman to let anyone who is not her mahram into her husband’s house. Furthermore, she is not permitted to allow even her mahram relatives to stay in her husband’s house as residents unless he has given permission. However, regarding the second case (the mahram): if her husband grants permission for one of her mahram relatives to live with her, then there is no harm in it. As for the first issue (non-mahram), she must avoid it as strictly as one would flee from a lion. Yes." }, { "title": "Prohibition of Artificial Eyelashes", "date": "2026-05-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/prohibition-of-artificial-eyelashes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_330_12.mp3", "hijri": "Dhu al-Qidah 21, 1447 AH", "link": "https://binothaimeen.net/s/ckDKl4uw", "summary": "Artificial eyelashes are not permissible because they resemble hair extensions. The Prophet ﷺ cursed the woman who joins hair extensions to her own and the woman who requests to have them joined.", "category": ["fatwas","audios","women"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah be good to you and bless you, O virtuous Shaykh. The questioner, Umm Mu’adh from Riyadh, asks: What is the ruling on using artificial eyelashes to beautify oneself for one’s husband?Answer:Artificial eyelashes are not permissible because they resemble hair extensions. The Prophet ﷺ cursed the woman who joins hair extensions to her own and the woman who requests to have them joined. If these eyelashes are as I imagine them—where black threads like hair placed over the natural lashes to make them appear thick for beautifying the eye—then they fall under the category of extensions for which the Prophet ﷺ cursed the one who performs it on her head. However, if “eyelashes” refers to coloring the hair of the eyelids, then that is not forbidden." }, { "title": "The Dangers of Teaching False Theories to Muslim Youth", "date": "2026-05-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-dangers-of-teaching-false-theories-to-muslim-youth/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_055_06.mp3", "hijri": "Dhu al-Qidah 17, 1447 AH", "link": "https://binothaimeen.net/s/T7hNBnEO", "summary": "This man’s admission regarding himself—that he is among the apes—is accepted. However, his claim that others are apes is rejected.", "category": ["fatwas","audios","darwinism"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This message is also related to the previous one, sent by a student who says: “I am the student Saad Saud.” In fact, the letter is very long, but perhaps summarizing it would be more appropriate. He says: “My classmates and I are complaining to you about our teacher, who enters our classroom and says to us, ‘Peace be upon the apes.’ When we protest against him, he brings up the story of Freud and says, ‘This is your origin and mine, and there is no escape for us from this origin.’ Note that our teacher appears arrogant, wears long clothes, and has long hair and long nails. What should our stance be toward this teacher, may Allah grant you success? Note that he did not specify his country, village, or anything of that sort.”Answer:This man’s admission regarding himself—that he is among the apes—is accepted. However, his claim that others are apes is rejected. It was previously explained that believing the origin of man is an ape constitutes kufr (disbelief) in Allah, the Mighty and Sublime; because it is a denial of the Holy Qur’an and what the Muslims have unanimously agreed upon. In fact, it is even contrary to what people agree upon today, as it has become clear that this theory is corrupt, false, and has no basis in truth.As for this teacher remaining a teacher in this school, it is not permissible to allow him to continue. The school principal must report him to his superiors so that he may be removed and dismissed from the field of teaching. He must also be monitored outside of school so that he does not mislead the people. If he corrects himself and adheres to the truth, then that is what is sought, and it is a mercy from Allah to him and to the people; otherwise, it is necessary to take measures against him to prevent his corruption, even if it leads to execution.Questioner:So, is it permissible to kill him in this case?The Shaykh:If his harm cannot be repelled except by that—and this is a great harm because it is a denial of the Holy Qur’an—and this man has become a caller to this atheism and disbelief, then he must be killed; because he is an apostate (murtad), and the apostate must be killed." }, { "title": "Humanity’s Lineage: Created from Clay, Not Evolved from Apes", "date": "2026-05-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/humanity-lineage-created-from-clay-not-evolved-from-apes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_055_05.mp3", "hijri": "Dhu al-Qidah 17, 1447 AH", "link": "https://binothaimeen.net/s/xWMqdIcx", "summary": "This statement is incorrect — I mean the claim that the origin of man is an ape—rather, the one who says it is, in reality, an ape whose intellect and insight have been distorted.", "category": ["fatwas","audios","darwinism"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This is a message we received from the sender Muhammad Omar Sultan from Iraq, Nineveh Governorate. He says: “I am the student Muhammad Sultan, a student in the second year of intermediate school. Last year, I studied the origin of man in a history textbook, and the book asserts that man’s origin is an ape and that he transformed over time into a human. Is this correct, or does it conflict with what is mentioned in the Holy Qur’an regarding the origin of apes? Please guide us, may Allah grant you success, so that we may follow the right path. Thank you.”Answer:This statement is incorrect—I mean the claim that the origin of man is an ape—rather, the one who says it is, in reality, an ape whose intellect and insight have been distorted; it is fitting that we call him an ape rather than a human, even if he appears in human form.Questioner:But couldn’t we say he is literally a transformed ape because he is Jewish?The Shaykh:In any case, what I have said is sufficient. This claim—that the origin of man is an ape—is incorrect, and believing it is an act of disbelief (kufr) because it contradicts the Qur’an. For Allah Almighty has clarified that the origin of man’s creation is from clay through the creation of Adam (peace be upon him), who is the father of humanity. Then, Allah made his progeny from a lineage of humble fluid. As for the known apes, they are among the various other species of created beings; they are creatures that originated according to their nature. Allah (Blessed and Exalted be He) created them with these characteristics, just like donkeys, dogs, mules, horses, camels, cows, sheep, gazelles, chickens, and others.It is not permissible for anyone—in fact, it is not permissible for any Muslim state that identifies with Islam—to include this in its school curricula. Rather, it is mandatory to remove it from schools, because if a student is raised on this from a young age, it becomes very difficult for them to be rid of it. Furthermore, I do not believe it is permissible to include this in schools even if the intention is to refute and invalidate it. It should be invalidated without being part of the curriculum; because establishing a concept and then trying to uproot it is harmful. Preventing its inclusion entirely is better than including it and then attempting to uproot and invalidate it.The duty of Islamic countries in general is to reconsider their curricula and courses, and to make them derived from the Book of Allah and the Sunnah of His Messenger ﷺ. This is so that Allah Almighty may restore to the Islamic nation its glory, might, and dignity, and remove from it the nightmare of humiliation that has afflicted it today. It has reached a state that is truly pitiable—I might even say a state that its enemies pity—due to the fragmentation, division, humiliation, and weakness it faces among the nations of the world.Reality bears witness to this, and the cause is nothing other than their turning away—or many of them turning away—from the Book of Allah, the Sunnah of the Messenger of Allah ﷺ, and the methodology of the Pious Predecessors (al-Salaf al-Salih), about which Imam Malik (may Allah have mercy on him) said: “The latter part of this nation will not be reformed except by that which reformed its first part.” I ask Allah, by His grace and generosity, to return us all to true Islam in creed, word, and deed—in both methodology and Sharia (Law)—so that we may return to the glory and status that we can only reach by adhering to our religion." }, { "title": "The Islamic Perspective on Human Origins and Darwinism", "date": "2026-05-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/islamic-perspective-on-human-origins-and-darwinism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 17, 1447 AH", "link": null, "summary": "The claim that the origin of man is a monkey is a lie and a fabrication against the law of Allah.", "category": ["darwinism"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"حقيقة أصل الإنسان","web_url":"https://al-fatawa.com/fatwa/106197"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the truth regarding the origin of human beings? Is it true that the first humans who lived millions of years ago had tails, and what is the opinion regarding what some Western scientists claim about human origins?​Answer:The claim that the origin of man is a monkey is a lie and a fabrication against the law of Allah. Rather, the father of mankind and original source is Adam, peace and blessings be upon him, and Adam was created from clay." }, { "title": "When to Leave: Handling Gatherings that Criticize Scholars and Rulers", "date": "2026-05-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/handling-gatherings-that-criticize-scholars-and-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 14, 1447 AH", "link": null, "summary": "The Ayats (verses) of Allah forbid reviling the Muslim rulers and forbid attacking the honor of [any] Muslims.", "category": ["videos","rulership"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:We find many people speaking ill and harboring ill-will toward the [Muslim] rulers and the scholars, using descriptions that we detest. When we denounce their behavior, they laugh at us and say, ‘You are poor, soul-less people who do not know.’ I even remember being in a gathering where we were discussing this, and I mentioned to them that I pray (make Du’a) for the rulers; they laughed at me and mocked my words. So, what should be said to such people?Answer:You have fulfilled your duty and advised them. If they do not accept [your advice], then do not sit with them. Leave that gathering and do not keep their company, because you have done what was required of you while they refused to accept it and chose to laugh. Do not sit with them, for [Allah says]: ‘And it has already been revealed to you in the Book (this Qur’ân) that when you hear the Verses of Allâh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them.’ [An-Nisa: 140]It is not permissible to sit in gatherings where evil is present—especially such a grievous evil as this—except for one who denounces it and finds that their denunciation is accepted. However, if it is not accepted, then one must leave that gathering, [as Allah says]: ‘And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur’ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong-doers).’ [Al-An’am: 68].These people are mocking the verses of Allah; because the verses of Allah forbid reviling the Muslim rulers and forbid attacking the honor of [any] Muslims. Yet, they mock the very verses of Allah that prohibit them from doing so." }, { "title": "Does Ulil-Amr Refer Only to Scholars?", "date": "2026-05-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/does-ulil-amr-refer-only-to-scholars/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 14, 1447 AH", "link": null, "summary": "Those in authority are both the scholars and the rulers, as you have heard. In fact, the outward, apparent meaning of the term refers to the rulers.", "category": ["fatwas","videos","rulership"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:What is your opinion on those who say that the meaning of “those in authority” mentioned in the [Quranic] verse 1 refers only to the scholars and not the rulers? Is this correct?​Answer:This is a personal interpretation; this is a view from himself. “Those in authority” (Ulil-Amr) are both the scholars and the rulers, as you have heard. In fact, the outward, apparent meaning of the term refers to the rulers. However, the people of knowledge are the people of authority regarding religious knowledge, while the rulers are the people of authority regarding executive power. “O you who believe! Obey Allah and obey the Messenger (Muhammad (peace and blessings be upon him)), and those of you (Muslims) who are in authority.” (Al-Qur’an, An-Nisa’(4):59) ↩ " }, { "title": "Duty Toward Palestine: A Call to Repentance and Return to Faith", "date": "2026-04-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/duty-toward-palestine/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 13, 1447 AH", "link": null, "summary": "They must rectify their souls, repent to Allah, return to their religion, and establish the Sharia (Law) of their Lord.", "category": ["fatwas","videos","palestine"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:He [the inquirer] asks, what is the duty of Muslims toward what is happening in Palestine, and toward the Jews—may the curse of Allah be upon them?​Answer:Muslims must, first and foremost, reform themselves. They must rectify their souls, repent to Allah, return to their religion, and establish the Sharia (Law) of their Lord. For if they rectify themselves and prepare to face the enemy, then Allah will grant them victory over their foe. But so long as they remain unreformed within themselves, they will never be able to withstand anyone; rather, Allah will give the enemies dominion over them because of how they have changed [their commitment to] their religion." }, { "title": "On Hamas & Disunity", "date": "2026-04-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-hamas-and-disunity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.muqbel.net/files/fatwa/muqbel-fatwa608.mp3", "hijri": "Dhu al-Qidah 13, 1447 AH", "link": null, "summary": "As for the Hamas group, it is a partisan group that does not enjoin what is right nor forbid what is wrong, and they denounce the People of the Sunnah.", "category": ["fatwas","audios","palestine"], "tags": ["muqbil-ibn-hadi"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Muqbil ibn Hadi al-Wadi'i","url":"/biography/muqbil/"}]}, "content": "Question:What is your opinion on Islamic Jihad and the Islamic Resistance Movement (Hamas) in the occupied Arab territories in Palestine?Answer:As for the movement (Hamas), it will not be a victory for Islam, for it includes Shias and partisan Ikhwanis (Muslim Brotherhood members). Yasser Arafat deceived the people a great deal even though he was an agent for Israel; then, in the end, he sold out Palestine through this ‘self-rule.’ If Muslim governments were to leave the Muslims alone, they are the ones who would be able to cleanse Jerusalem of the Jews.As for the Hamas group, it is a partisan group that does not enjoin what is right nor forbid what is wrong, and they denounce the People of the Sunnah (Ahl al-Sunnah). If they were to achieve victory, they would do exactly what was done in Afghanistan—turning cannons and machine guns against one another—because they are not of one heart.ما رأيك في الجهاد الإسلامي وحركة المقاومة الإسلامية (حماس) في الأراضي العربية المحتلة في فلسطين؟" }, { "title": "The Ruling on Publicly Disclosing the Faults of the Ruler", "date": "2026-04-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-speak-against-the-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "/assets/audios/ruling-on-speak-against-the-rulers.mp3", "hijri": "Dhu al-Qidah 11, 1447 AH", "link": null, "summary": "It is not permissible to speak against the rulers. Because this causes evil and fragmentation within society and divides the unity of the Muslims.", "category": ["fatwas","audios","rulership"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:May Allah reward you with good, Your Eminence. This questioner asks: Is it permissible to publicly disclose the faults of the ruler to the Muslims in front of society and the people?​Answer:You have heard the discussion regarding this repeatedly: that it is not permissible to speak against the rulers. Because this causes evil and fragmentation within society and divides the unity of the Muslims. It makes the rulers of the Muslims hateful to the citizenry and makes the citizenry hateful to the rulers, inciting discord and evil. This may even lead to rebelling against the authority of the ruler, the shedding of blood, and consequences that are not praised.So, if you have a specific observation or concern, convey it to the ruler privately—either verbally if you are able, or through writing, or by informing someone who is in contact with him to relay it. This is to be a sincere advice to the ruler, and it must be private, not public.This was mentioned in the Hadith:‘Whoever wishes to advise the ruler, let him take him by the hand and advise him privately.’ This meaning has been narrated in the Hadith from the Messenger of Allah ﷺ ." }, { "title": "Justice vs. Disavowal: Dealing with Non-Muslims", "date": "2026-04-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/justice-vs-disavowal-dealing-with-non-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "/assets/audios/wisdom-over-revenge.mp3", "hijri": "Dhu al-Qidah 11, 1447 AH", "link": null, "summary": "We do not love the polytheists or the disbelievers, but we do not treat them unjustly without right.", "category": ["fatwas","audios","non-muslim","walabara"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:This is a questioner from France who asks: You mentioned—may Allah be good to you—how the Prophet (peace and blessings of Allah be upon him) dealt with those who mocked him in Makkah. So, how can one reconcile the concept of disavowal (al-Bara’) from the disbelievers with the desire for their guidance and the obligation of not treating them unjustly?Answer:There is no contradiction here that requires ‘reconciliation,’ my brother. There is no conflict between the two matters to reconcile. We do not love the polytheists or the disbelievers, but we do not treat them unjustly without right. Furthermore, we do not seek revenge against them if that revenge would lead to a greater harm. Matters must be handled appropriately and with wisdom." }, { "title": "The Origins of the Mawlid Celebration", "date": "2026-04-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/origins-of-the-mawlid-celebration/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_210_08.mp3", "hijri": "Dhu al-Qidah 9, 1447 AH", "link": null, "summary": "The first to introduce it were the Fatimids in Egypt during the 4th century AH. In the 7th century, it was introduced by the King of Erbil in Iraq, and subsequently spread among Muslims.", "category": ["fatwas","audios","bidah"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Who were the first to introduce this innovation (the innovation of the Mawlid), what were their justifications, and how did it come about?Answer:The first to introduce it were the Fatimids in Egypt during the 4th century AH. In the 7th century, it was introduced by the King of Erbil in Iraq, and subsequently spread among Muslims. According to Shaykh al-Islam Ibn Taymiyyah in Iqtida’ al-Sirat al-Mustaqim, the reasons for its emergence were either out of love for the Messenger (peace and blessings be upon him)— as they mistakenly believed this was a requirement of that love — or in imitation of the Christians, because Christians celebrate the birth of Christ (peace be upon him). Regardless of the reason, every religious innovation (bid’ah) is a misguidance." }, { "title": "When Did Mawlid Begin?", "date": "2026-04-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/when-did-mawlid-begin/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_375_20.mp3", "hijri": "Dhu al-Qidah 8, 1447 AH", "link": null, "summary": "It appeared in the fourth century [AH]. Its foundation and its standing in the Sharia has no basis in the law of Allah", "category": ["fatwas","audios","bidah"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:When did the innovation (bid’ah) of the Mawlid (Prophet’s birthday) first appear?Answer:It appeared in the fourth century [AH]. This means the three favored centuries passed without anyone observing it. It was established in the fourth century, then became more common, widespread, and deeply rooted in the seventh century. Praise be to Allah, there are written works that clarify the origins of this innovation (bid’ah), its foundation, and its standing in the Sharia, and [confirming] that it has no basis in the law (Sharia) of Allah. Yes." }, { "title": "When Did Bid'ah Become Known?", "date": "2026-04-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/when-did-bidah-become-known/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_287_02.mp3", "hijri": "Dhu al-Qidah 8, 1447 AH", "link": null, "summary": "Bid'ah appeared toward the end of the era of the Companions (may Allah be pleased with them), but you would find them as innovations regarding specific issues.", "category": ["fatwas","audios","bidah","sects"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:When did innovation (bid’ah) first appear? And when did it become known?Answer:Yes. Innovations appeared toward the end of the era of the Companions (may Allah be pleased with them), but you would find them as innovations regarding specific issues. Later, they spread until they reached the level of creed (‘aqidah) concerning Allah, the Mighty and Sublime.The innovation of al-Qadr (predestination)—which is the denial of Allah’s decree regarding the actions of His creation—became well-known and appeared during the time of the Companions. Then came the innovation of Irja’, followed by the Jahmiyyah innovation, which is the denial of all or some of Allah’s Attributes.Whoever wishes to clarify this further should refer to the primary sources, such as the books of Shaykh al-Islam Ibn Taymiyyah or his student Ibn al-Qayyim." }, { "title": "On the Custom of Quranic Recitation and Slaughtering Animals for the Deceased", "date": "2026-04-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-quran-recitation-and-slaughtering-animals-for-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_370_14.mp3", "hijri": "Dhu al-Qidah 8, 1447 AH", "link": null, "summary": "This is among the innovations (bid’ah)—the forbidden innovations—and it is a waste of money and a renewal of grief.", "category": ["fatwas","audios","bidah"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Finally, he asks about reciting the Quran for three days in the house of the deceased and slaughtering animals on the day of death?Answer:This is also among the innovations (bid’ah)—the forbidden innovations—and it is a waste of money and a renewal of grief. It was not the habit of the Pious Predecessors (as-Salaf as-Salih), may Allah be pleased with them, to gather in the house of the deceased to receive condolences; rather, these are invented matters. Undoubtedly, the guidance of the Pious Predecessors is the most complete and the best. Therefore, I call upon my Muslim brothers everywhere to adhere to the guidance of the Pious Predecessors, for that is better.Adhering to their guidance is what Allah—Mighty and Majestic—intended by His saying: “And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct” (At-Tawbah 9:100).It is essential that we follow them in good conduct, neither exceeding their way nor falling short of it. Yes." }, { "title": "Who exactly are the People of the Book?", "date": "2026-04-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/who-exactly-are-the-people-of-the-book/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_134_06.mp3", "hijri": "Dhu al-Qidah 7, 1447 AH", "link": null, "summary": "Jesus’s announcement of the glad tidings of the Prophet Muhammad proves that it is obligatory for his followers to follow him.", "category": ["fatwas","sects","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This is a letter that reached us from a listener named Abd al-Hamid al-Barbari, an Egyptian residing in Riyadh. He asks in his letter: Is a Christian considered among the ranks of the disbelievers, bearing in mind that he is from the People of the Book? And who exactly are the People of the Book? Please advise us, may Allah bless you.Answer:The People of the Book (Ahl al-Kitab) are the Jews and the Nazarenes (Nasara)—those who call themselves Christians. They are named the “People of the Book” because Allah, the Exalted, revealed scriptures to His messengers. He revealed the Torah to Moses (peace and blessings be upon him), which the Jews follow, and He revealed the Gospel to Isa (Jesus, peace and blessings be upon him), which the Nazarenes—who now call themselves Christians—follow.The religion of the Jews was abrogated by the religion of the Nazarenes; meaning, it was obligatory for the Jews to follow the religion of the Nazarenes. Subsequently, the religion of the Nazarenes and all other religions were abrogated by the religion of Islam, with which the Prophet (Muhammad, peace and blessings be upon him) was sent.Thus, the religion of Islam became the abrogator of all previous religions, and no religion is accepted by Allah except Islam. Allah, the Exalted, says: “Truly, the religion with Allah is Islam.” (Aal Imran:19). This phrasing implies exclusivity—that there is no religion recognized by Allah other than Islam.He, the Exalted, also says : “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” (Aal Imran:85). This serves as evidence that all religions other than Islam are not acceptable to Allah, and that their adherents will be losers in the Hereafter, having no share [of reward] in the afterlife; this status belongs only to the disbelievers.Accordingly, neither the Christians nor the Jews follow a religion that is acceptable to Allah. If they do not follow an acceptable religion, they are considered disbelievers (kuffar). However, their disbelief is removed by believing in the Prophet (Muhammad, peace and blessings be upon him) and following him. If they believe in the Prophet (Muhammad, peace and blessings be upon him), this would be in accordance with what their own books indicate, as Allah, the Exalted, says:“…My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqun (pious - see V. 2:2), and give Zakat; and those who believe in Our Ayat (proofs, evidences, verses, lessons, signs and revelations, etc.); Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Taurât (Torah) (Deut, xviii 15) and the Injeel (Gospel) (John xiv, 16)1, - he commands them for Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islâm has forbidden); he allows them as lawful At-Tayyibât (i.e. all good and lawful as regards things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khabâ’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allâh’s Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad), honour him, help him, and follow the light (the Qur’ân) which has been sent down with him, it is they who will be successful. Say (O Muhammad): “O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” - and he was, i.e. ‘Îsâ (Jesus) son of Maryam (Mary)], and follow him so that you may be guided.” (Al-A’raf 156-158)These two verses prove that the Prophet (Muhammad, peace and blessings be upon him) is mentioned and known in the Torah and the Gospel, and that it is obligatory for them [the People of the Book] to believe in him and follow him.Indeed, Jesus, the son of Mary (peace and blessings be upon him), said to his people, the Children of Israel: “And (remember) when ‘Iesa (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allah unto you confirming the Taurat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. But when he (Ahmad i.e. Muhammad ﷺ) came to them with clear proofs, they said: “This is plain magic.” (As-Saff: 6). Thus, Jesus’s (peace and blessings be upon him) announcement of the glad tidings of the Prophet Muhammad (peace and blessings be upon him) proves that it is obligatory for his followers to follow him. If that were not the case, there would be no benefit in his glad tidings. In fact, a person only gives glad tidings of that which brings about good.Therefore, anyone among the Jews, Christians, and others who disbelieves in the Prophet Muhammad (peace and blessings be upon him) is a disbeliever in Allah. This is because Allah, the Exalted, commanded all servants to believe in Him and in His Messenger, the Unlettered Prophet, and He clarified that this is the path of success, guidance, and righteousness—and that anything other than this is misguidance - we ask Allah for well-being and guidance." }, { "title": "The Ruling on the Word 'Masihiyyah' (Christianity)", "date": "2026-04-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-the-word-christianity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_043_09.mp3", "hijri": "Dhu al-Qidah 7, 1447 AH", "link": null, "summary": "Our view is that we should call the Nasara (Nazarenes) by the name 'Nasara,' just as Allah named them, and as is well-known in the books of the scholars of the past; they used to refer to them as 'The Jews and the Nasara.'", "category": ["fatwas","sects","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:The word ‘Christianity’ (Masihiyyah) is frequently used by some Muslims to the point that they do not distinguish between the terms ‘Nasrani’ (Nazarene) and ‘Masihi’ (Christian). Even in the media today, they refer to the ‘Nasara’ (Nazarenes) as ‘Christians’ (Masihiyyin); instead of saying ‘This is a Nasrani,’ they say ‘This is a Masihi.’ We request a clarification regarding this word ‘Christianity’ (Masihiyyah), and is it correct to apply this term to the path followed by the ‘Nasara’ today?Answer:Our view is that we should call the Nasara (Nazarenes) by the name ‘Nasara,’ just as Allah (Mighty and Majestic) named them, and as is well-known in the books of the scholars of the past; they used to refer to them as ‘The Jews and the Nasara.’However, when the Nazarenes nation grew powerful due to the weakness of the Muslims, they named themselves ‘Masihiyyin’ (Christians) to bestow a sense of religious legitimacy upon their faith, even if only in name. Otherwise, I am certain that the Messiah, Jesus son of Mary, the Messenger of Allah (peace be upon him), is innocent of them.On the Day of Resurrection, when Allah asks him: '”…O ‘Îsâ (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allâh?’”‘ (Al-Ma’idah: 116).He (Jesus) will say: ‘Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours; truly, You, only You, are the All-Knower of all that is hidden (and unseen). Never did I say to them aught except what You (Allâh) did command me to say: ‘Worship Allâh, my Lord and your Lord.’ (Al-Ma’idah: 116-117) until the end of the verse.He [Jesus] will say this regarding Tawhid (the Oneness of God). And if he is asked about the Message, he will say: ‘O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.’ (As-Saf: 6). Thus, he affirmed the messages before him and the message after him—peace and blessings be upon him. He commanded his nation with the essence of the testimony that ‘There is no deity worthy of worship except Allah and Muhammad is the Messenger of Allah.’​However, his nation disbelieved in his glad tidings and disbelieved in the Monotheism (Tawhid) that he brought. They said: ​‘Allâh is the third of the three (in a Trinity).’ (Al-Ma’idah: 73) ​‘The Messiah is the son of Allâh.’ (At-Tawbah: 30) ‘Allâh is the Messiah, son of Maryam (Mary)’ (Al-Ma’idah: 17)​We ask Allah for safety (well-being).The Conclusion: The gist of the matter is that I say: The Messiah, Jesus son of Mary, is innocent of them and of the religion they practice today. Jesus son of Mary, by virtue of his message from Allah, obliges them to believe in Muhammad (peace and blessings be upon him) in order to be true servants of Allah. Allah, the Exalted, said: ‘Say (O Muhammad): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allâh (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allâh. Then, if they turn away, say: “Bear witness that we are Muslims.”‘ (Aal ‘Imran: 64)" }, { "title": "The Ruling on Visiting and Socializing with the Rafidah (Shiites)", "date": "2026-04-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-visiting-rafidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_001_24.mp3", "hijri": "Dhu al-Qidah 5, 1447 AH", "link": null, "summary": "He must advise them, clarify the truth to them, and demonstrate that the path they are on is not the truth.", "category": ["fatwas","sects","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:A man lived with the Rafidah (Shiites) for a period of time, after which he moved away to a distant region and promised to visit them. Is it permissible for him to fulfill his promise to them or not? Is it permissible for him to greet them (with Salam) and kiss them? And is it permissible for him to eat their food and drink their water?Answer:It is obligatory upon a person to offer sincere advice (al-Nasiha) for the sake of Allah, His Book, His Messenger, and the general public. Regarding these Rafidah with whom he resides, he must do the following: First: He must advise them, clarify the truth to them, and demonstrate that the path they are on is not the truth. Second: If they are obstinate and refuse to accept the truth, then he should leave them and not sit with them, as they are defiant dissenters.As for leaving them to their misguidance without offering advice, this is contrary to the guidance of the Prophet (peace and blessings be upon him) and contrary to what Allah has commanded. The obligation is to offer advice first; if Allah guides them to the truth, then that is the desired outcome. However, if they are not guided and persist in their misguidance, then he should leave them, not sit with them, and not visit them if he has moved away from them or they have moved away from him." }, { "title": "The Creed of the Qadariyah: Deniers of Divine Decree", "date": "2026-04-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-creed-of-the-qadariyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_233_04.mp3", "hijri": "Dhu al-Qidah 5, 1447 AH", "link": null, "summary": "The Qadariyah means those who deny Divine Decree. They are attributed to Qadar even though they do not believe in it.", "category": ["fatwas","sects","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:You mentioned belief in Al-Qadar (Divine Decree), and there is a group known as the Qadariyah. We would like to know: what is their madhab (creed)?Answer:The term Al-Qadariyyah (the Qadarites) refers to those who deny Al-Qadar. This is considered a negative attribution (attribution by negation). Conventionally, when someone is attributed to a thing, it means they affirm or possess it. However, in this case, it is the opposite: these people are attributed to al-Qadar even though they do not believe in it.The Qadari (the one who denies Divine Decree) claims that a human being is entirely independent in their actions, and that Allah has no involvement in them. Some of them go to such extremes that they even say: “Allah does not know of the servant’s action until after it has occurred.”These individuals are referred to by the Ahl al-Sunnah as the “Magians”, they say: ‘The Qadariyah are the Magians of this Ummah.’How is that so? The Qadaris say this universe has two creators: Light and Darkness: Whatever is evil is created by darkness, and whatever is good is created by light; thus, they assigned two creators to all events and beings.The Qadariyah are similar in this regard: they claim that a servant is independent in their actions and what occurs from them, while what Allah does belongs to Allah. By doing this, they resemble the Magians. Therefore, they were given this title. There is a Hadith regarding this, though it is weak (da’if), yet the people of Sunnah have adopted this title." }, { "title": "An Overview of the Mu'tazilah Sect", "date": "2026-04-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/who-are-the-mutazilah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_284_20.mp3", "hijri": "Dhu al-Qidah 4, 1447 AH", "link": null, "summary": "The Mu'tazilah are an innovated sect. Regarding Allah, His Speech, and His Actions, they hold views that contradict the creed of Ahl al-Sunnah wal-Jama'ah.", "category": ["fatwas","sects","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:May Allah bless you, O Virtuous Sheikh. The questioner has a second point, asking: Who are the Mu’tazilah?Answer:The Mu’tazilah are an innovated sect. Regarding Allah, His Speech, and His Actions, they hold views that contradict the creed of Ahl al-Sunnah wal-Jama’ah.​Their leaders were Amr ibn Ubayd and Wasil ibn Ata. They were named ‘Mu’tazilah’ (The Seceders/Withdrawers) because they withdrew from the circle of Al-Hasan al-Basri. This occurred when he was affirming that one who commits a major sin does not exit the fold of faith (Iman); rather, such a person is a ‘believer with deficient faith,’ or ‘a believer by virtue of his faith and a sinner by virtue of his major sin.’​They withdrew from this circle—the circle of Al-Hasan al-Basri—and declared their famous doctrine: that the one who commits a major sin is in a ‘position between two positions’. Thus, [according to them], he is neither a believer nor a disbeliever, yet despite that, he is eternally in the Hellfire.In this regard, they align with the Khawarij in the view that the one who commits a major sin remains in Hell forever. However, the Khawarij explicitly state that he is a disbeliever (kafir) who has exited Islam, while these [the Mu’tazilah] state that he has exited Islam but they do not dare call him a disbeliever. Instead, they say: ‘He is in a position between two positions.’​Thus, they affirmed this position which contradicts the Words of Allah, the Mighty and Majestic, where He (Blessed and Exalted be He) said: ‘It is He who created you, and among you is the disbeliever, and among you is the believer.’ (At-Taghabun, 64:2).”There is no third category that is neither disbeliever nor believer, except according to the view of these Mu’tazilah, who have innovated into the religion of Allah and His Sharia that which is not part of it." }, { "title": "Guidance on Following the Salaf vs. Adhering to Sufi Orders", "date": "2026-04-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/following-salaf-vs-sufism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Qidah 4, 1447 AH", "link": null, "summary": "What I advise you to do is to seek out a scholar from among the scholars of the Sunnah, who are known for following the Pious Predecessors (Al-Salaf al-Salih).", "category": ["fatwas","sects","sufism"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This message was sent by the listener Nayef Obeid Saber from Iraq, Anbar Governorate, Al-Talufa District. He says in his letter:I offer my best greetings and respect to your esteemed program, which has benefited us and all Muslims through its religious and social fatwas (legal rulings). On this basis, I have sent my letter containing several questions that I hope you will present to the honorable scholars and excellencies you have, and I look forward to your answers, with thanks.​I am a person whom God has blessed with guidance; I have taken the correct path of Islam and fulfilled all the requirements, from prayer to fasting, etc. However, I have become committed beyond the basic requirements, as I turned to a Sufi Sheikh and became one of his disciples. He commanded me to attend ‘circles of remembrance’ (dhikr) every Monday and Thursday of each week, and to send prayers and peace upon the Prophet (peace be upon him) one thousand times daily, along with other glorifications.​I ask for your guidance: Is the Sufi path correct and sound within Islamic Sharia and its teachings, or is it not? Please advise us, and may Allah reward you.Answer:We say: Know that all paths—whether they are Sufi or otherwise—must be weighed against the Book of Allah (the Quran) and the Sunnah of His Messenger (peace be upon him). Whatever is in accordance with them is the truth, and whatever contradicts them is falsehood.​Generally, Sufi paths are characterized by “innovated” practices (bid’ah); some of these may even reach the level of disbelief (kufr), while others are less severe. Among these innovations is what you mentioned regarding your Sheikh: commanding you to send prayers upon the Messenger (peace be upon him) exactly one thousand times every day, along with other specific glorifications.As for those other glorifications you mentioned, we do not know what they are, so we cannot judge whether they are truth or falsehood. However, the command to send prayers upon the Prophet (peace be upon him) exactly one thousand times every day is undoubtedly an innovation (bid’ah) that has no basis in the Sunnah of the Prophet (peace be upon him).​What I advise you to do is to seek out a scholar from among the scholars of the Sunnah, who are known for following the Pious Predecessors (Al-Salaf al-Salih). Take your religious guidance from such a person, and abandon the paths you are referring to, whether they be Sufi or otherwise." }, { "title": "Unity Through the Path of the Salaf", "date": "2026-04-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/unity-through-the-path-of-the-salaf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_033_05.mp3", "hijri": "Dhu al-Qidah 3, 1447 AH", "link": null, "summary": "I believe it is the duty of everyone to be brothers for the sake of Allah and to follow the path of the Salaf.", "category": ["fatwas","manhaj","sects","audios"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:We would like to know what the difference is between the Ikhwan (Muslim Brotherhood) and the Salafi group?Answer:By Allah, my brother, I believe it is the duty of everyone to be brothers for the sake of Allah and to follow the path of the Salaf. As Allah the Exalted said, bestowing His favor upon the Muslims and reminding them: “…and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith)..” [Aal Imran: 103].​If they are brotherly toward one another upon the path of the Salaf, then this is the path of the believers. However, if there are principles and ideas that contradict what the Pious Predecessors (As-Salaf as-Salih) were upon, then those ideas must be corrected or changed." }, { "title": "The Naming of the People of the Book: Nasara (Nazarenes) vs. Christians (Masihiyyun)", "date": "2026-04-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-term-nasara-vs-christians/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/mm_030_09.mp3", "hijri": "Dhu al-Qidah 3, 1447 AH", "link": null, "summary": "This is a term commonly used today. However, Allah named them in His Book as the Nasara.", "category": ["fatwas","terminology","sects","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Is it permissible to refer to the Nasara (Nazarenes) as ‘Christians’ (Masihiyyun)?Answer:This is a term that commonly used and recognized today. However, Allah, the Exalted, named them in His Book as ‘the Nasara’, the Prophet (Muhammad, peace and blessings be upon him) named them ‘the Nasara’, and the Muslim scholars named them ‘the Nasara’ until very recently.​This changed when the Nasara colonized some Islamic lands and said: ‘You are Muhammadans and we are Christians,’ in an attempt to create a sense of commonality and rapprochement between Muslims and the Nasara." }, { "title": "The Path of Innovation: Sufism", "date": "2026-04-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/sufism-the-path-of-innovation/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_200_08.mp3", "hijri": "Dhu al-Qidah 3, 1447 AH", "link": "https://binothaimeen.net/s/Sld7QLIj", "summary": "The Sufi path is an innovated path for which Allah has sent down no authority. Neither the Messenger of Allah ﷺ, nor his Rightly Guided Caliphs, nor the guided Imams followed it.", "category": ["fatwas","sects","sufism","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This episode begins with a letter received from a listener named Nizamuddin, a Pakistani national. He asks: O Eminent Sheikh, what is your opinion regarding Sufism (Tasawwuf) and the Sufis? This is in light of the fact that Islamic history has preserved for us—without limit—graduates of Sufism who were men whom ‘neither commerce nor sale could divert from the remembrance of Allah.’ This is a reality that requires no further investigation, so we hope for your response regarding this?Answer:All praise is due to Allah, Lord of the Worlds. I send peace and blessings upon our Prophet Muhammad, and upon his family, his companions, and those who follow them in righteousness until the Day of Judgment. To proceed:The best of speech is the Book of Allah, and the best of guidance is the guidance of Muhammad ﷺ. The worst of matters are those newly invented [in religion]; every newly invented matter is an innovation (bid’ah), every innovation is a misguidance, and every misguidance is in the Fire.​Perhaps this opening sermon (khutbah) alone is sufficient as an answer to this question. This is because the Sufi path is an innovated path for which Allah has sent down no authority. Neither the Messenger of Allah ﷺ, nor his Rightly Guided Caliphs, nor the guided Imams followed it.​The Sufi path exists in varying degrees: some of it leads to explicit disbelief (kufr), while some of it leads to disobedience. Therefore, it varies significantly, and it is impossible to pass a general judgment that encompasses all its levels.​However, I say: instead of an individual exhausting themselves in this Sufi path — in its conceptualization and its terminology — they should instead exert themselves in the Path of the Prophet ﷺ and [the path of] his Rightly Guided Caliphs, and the guided Imams, until the truth becomes clear to him and he follows it, worshipping Allah upon knowledge and insight.​This is because the Sufi way is built upon one of two things: either ignorance of the Sharia, resulting in blindness and misguidance; or persistence and stubbornness, resulting in arrogance and disdain. None of this is acceptable to a Muslim regarding their religion.​I suggest—rather, I advise my brother, the questioner—to avoid this path and to look toward the Sound Path built upon the Book of Allah and the Sunnah of His Messenger ﷺ. In that, there is sufficiency and guidance. Any other paths are misguidance and blindness; we ask Allah for safety." }, { "title": "The Salafi Methodology in Dealing with Rulers and Authorities", "date": "2026-04-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/salafi-manhaj-in-dealing-with-rulers-and-authorities/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_057_30.mp3", "hijri": "Dhu al-Qidah 3, 1447 AH", "link": null, "summary": "There is no doubt that the manhaj (methodology) of the Salaf is to be patient with the harm of the rulers, to supplicate for them, and to establish the Friday and Eid prayers with them.", "category": ["fatwas","rulers","audios","rulership"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:You mentioned in your speech regarding Salafism. The question is: if there is a man who outwardly appears to follow the Salaf, his creed (’aqidah) is sound, and he possesses many good deeds, yet he contradicts the Salaf in the methodology of dealing with the ruler—does he [then] exit the fold of Salafism and is he to be declared an innovator (a mubtadi’)?Answer:There is no doubt that the manhaj (methodology) of the Salaf is to be patient with the harm of the rulers, to supplicate for them, and to establish the Friday and Eid prayers with them. As Sheikhul-Islam [Ibn Taymiyyah], may Allah have mercy on him, stated in Al-Aqidah al-Wasitiyyah: ‘Among the ways of Ahl al-Sunnah wal-Jama’ah is performing the Friday prayers, the Eids, the Hajj, and Jihad with the leaders—whether they are righteous or wicked.’Just as Imam Ahmad and other Imams used to treat the leaders according to what the situation required: by praying for them, asking for guidance for them, and not broadcasting their faults in front of the people. For remaining silent about a mistake is an error, and publicizing the mistake is [also] an error. The correct way is between this and that, as it is with all things; it is the middle path, and the middle path is best : “And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” (al-Quran, Furqan 25:67)As for the issue of whether he exits Salafism or not, that is a different matter. The point here is that the methodology of the Salaf is to have patience with the leaders, to supplicate for them, to avoid inciting the people against them, and to keep matters calm. In fact, the Messenger ﷺ said: ‘Hear and obey, even if your back is struck and your wealth is taken.’ (hadith)Regarding this specific issue mentioned in the question: this man has [indeed] deviated from the methodology of the Salaf in his treatment of the rulers. However, he may still be upon the methodology of the Salaf in other aspects.Furthermore, this particular issue [of rebelling or inciting against rulers] is among the most dangerous of matters—for the general public, for the rulers themselves, and for everyone involved. For when the hearts of the people are filled with hatred for the rulers, they become corrupted; they begin to rebel against the ruler’s commands and oppose him. They view his good deeds as evil, and they publicize the bad deeds while hiding the good ones. If, in addition to that, the status of the scholars is undermined, the Religion itself is corrupted.People rebelling against the leaders/rulers is a disruption of security, and people rebelling against the scholars is the corruption of the Shariah. Because if people do not trust their scholars regarding the Shariah of Allah, then whom will they trust? The ignorant?! Or will every individual follow their own whims and issue their own fatwas? This is simply not sustainable." }, { "title": "Adhering to the Prophetic Sunnah vs. Innovated Paths", "date": "2026-04-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/prophetic-sunnah-vs-sufism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_110_07.mp3", "hijri": "Dhu al-Qidah 3, 1447 AH", "link": "https://binothaimeen.net/s/96lshzp3", "summary": "Our view is that a believer must make the Messenger of Allah (peace and blessings of Allah be upon him) the one followed above all else.", "category": ["fatwas","sects","sufism","audios"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:The final question asks: I follow a Sufi path (Tariqa), and I do not hold any beliefs regarding the Sheikh that contradict the Sharia. The matter is simply that I view the Sheikh as a teacher who guides toward the path of the Law, in total accordance with the noble Sharia only. However, he organizes legitimate remembrances (dhikr) that contain goodness, and he says nothing other than what has been brought by the Sunnah or the Book (the Quran). What is your opinion on following it?Answer:Our view is that a believer must make the Messenger of Allah (peace and blessings of Allah be upon him) the one followed above all else, in accordance with the words of the Almighty: ‘Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins.’ (Aal Imran: 31).If this is the goal and the fundamental principle for this man—and he is unable to reach the truth by himself due to a deficiency in his knowledge or understanding—and he relies on a person to guide him toward the Sharia and toward goodness, then there is no harm in that. However, this is on the condition that this person does not belong to a specific Tariqa (Sufi order) among the various paths, but rather belongs to the way/path of the Pious Predecessors (Salaf) and to what the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him) indicate.Regarding the organized remembrances (adhkar/dhikr) that some worshippers arrange: if these adhkar are according to what was reported in this specific manner from the Messenger of Allah (peace and blessings of Allah be upon him), then they are followable. However, if they contradict what was reported, then they are an innovation (bid’ah). Even if the origin of the remembrance is legitimate, organizing it in a specific [unreported] manner is considered an innovation.Therefore, we say: worship (ibadah) requires evidence regarding its reason, its genus, its type, its quantity, its timing, and its place. It is essential that the worship performed by the servant matches the Sharia in these six matters: Its reason must be known through Sharia. Its genus (category) must be known through Sharia. Its type must be known through Sharia. Its quantity must be known through Sharia. Its timing must be known through Sharia. Its place must be known through Sharia.If any of these six matters differ, then the worship contains an innovation proportional to how much it deviates from the Sunnah. So, my brother, you must follow the Pious Predecessors (al-Salaf al-Salih) and be diligent in their methodology. Leave the paths that have been newly invented, for the Messenger (peace and blessings of Allah be upon him) says: ‘Every newly invented matter is an innovation (bid’ah), every innovation is a misguidance, and every misguidance is in the Fire.’" }, { "title": "The Inward Reality of the Khomeinism", "date": "2026-04-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-inward-reality-of-the-khomeinism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://alsalafiyyah.github.io/assets/audios/about-shia-khomeneism.mp3", "hijri": "Shawwal 27, 1447AH", "link": null, "summary": "They are merely outward Islamic appearances, while the inward reality is contrary to Islam. The inward reality is paganism, hostility toward Islam, and hostility toward the Prophet of Islam and all of his Companions", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "​Questioner:Are the Khomeinists, Your Eminence Shaykh, from among the Rafida (the Shia)?​The Sheikh:Yes, Khomeini is one of the heads of the Rafida—one of their leaders.The Sheikh:They and their followers are Rafida. They are those who exaggerate regarding the Twelve Imams; they exaggerate regarding them and glorify them, believing that they [the Imams] know the unseen (Al-Ghayb) and that they are infallible. They call upon them instead of Allah, seek their aid, and make vows to them.This is present in their books; anyone who reviews Al-Kafi or other than Al-Kafi will find that. We ask Allah for safety. We ask Allah to return them to repentance.​We ask Allah to return them to repentance and to protect the Muslims from their evil and the evil of those like them; because they have claimed Islam while they oppose Islam, and in reality, they are at war with Islam. Yes.Questioner:This has become clear, without a doubt.The Sheikh:We ask Allah for well-being.Questioner:How do you advise Muslims to confront this ideology, which has begun to spread in recent times, Shaykh Abd al-Aziz?The Sheikh:We advise Muslims not to be deceived by their claims. For the claims they make and their assertions that they adhere to the entirety of Islam have no basis and no truth to them; it is all the work of hypocrisy. They are the people of nifaq (hypocrisy) and the people of taqiyyah (dissimulation). Anyone who has studied their books would know this.What is incumbent upon the believers and Muslims is to recognize that these claims, and the claim of the “Islamic Republic,” are entirely baseless. It is merely an Islamic facade, while the reality within is contrary to Islam. The reality within is idolatry, hostility toward Islam, and hostility toward the Prophet of Islam and all of his Sahabah (Companions)—refusing to pray for Allah to be pleased with them, and instead declaring them to be disbelievers and transgressors, except for a very small number [of the Companions].So the point is that Khomeini and his followers are among the prominent figures of the Rafidah (the Shia), who revere the Rafidah creed, adhere to it, and advocate for it. They are the ones who revere the Twelve Imams, claiming that they are the [rightful] Imams and that the leadership must belong to them, while the leadership of anyone else is invalid. At the head of them [these Imams] is Ali—may Allah be pleased with him.As for Ali, they spoke the truth [about his virtues]; Ali was a righteous man, and he is the fourth [Caliph] after the [first] three, and he is the best of them after the three—the best of the Companions after the three. Likewise, al-Hasan and al-Husayn are among the Companions—may Allah be pleased with them and make them content.However, they never assumed leadership, except for al-Hasan, who ruled for a short time and then stepped down, handing the Imamate and leadership over to Mu’awiyah—may God be pleased with him. As for al-Husayn and those after him, they never assumed any leadership. Yet the Rafidah possess no insight; they have nothing but baseless claims. Yes.Questioner:We ask Allah to guide them.See also: The Islamic Ruling on the Ideology of Khomeini and the Iranian State - Permanent Committee Distinguishing Between the Shia and the Rafidah - Shaykh Ibn Uthaymeen" }, { "title": "Is it permissible to declare Shias as disbelievers?", "date": "2026-04-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-it-permissible-to-declare-shiis-as-disbelievers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/fatawa_dross/fatawa_dross0474.mp3", "hijri": "Shawwal 27, 1447AH", "link": null, "summary": "The rulers of Iran today are among the most misguided and most disbelieving of people, even if they outwardly profess Islam. This is because they are callers to polytheism.", "category": ["fatwas","audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it permissible to declare Shias as disbelievers?Answer:The Shia consist of categories and types; some have mentioned twenty-two types—meaning sects. However, the Batiniyya among them—such as the Ja’fariyyah and the Imami Twelvers, the followers of Khomeini—there is no doubt regarding their disbelief (kufr). This is because they are Rafidah, especially their leaders and Imams who call toward Shirk (associating partners with Allah) and the worship of Ahl al-Bayt. They exaggerate regarding Ali and worship him besides Allah, as well as Al-Hasan and Al-Hussein. They believe that they [the Imams] know the unseen (Ghayb), that they are infallible, and they claim that Ali is the deity. The same applies to the Nusayris and the Ismailis; these are among the most disbelieving of people—the leaders, the Imams, and the prominent figures among them.As for their common folk, they are ignorant and astray; however, their prominent leaders and scholars know these matters and believe in these things—we seek refuge in Allah. They are among the most misguided of people and the furthest from guidance—we ask Allah for well-being.And among them are ignorant Shias who do not exaggerate regarding the Ahl al-Bayt, do not worship them besides Allah, and do not believe that they know the unseen. However, they prefer Ali and say: ‘Ali is better than al-Siddiq [Abu Bakr] and better than Umar.’ This is an error, ignorance, and a sin, but they are not disbelievers; they are considered sinners and innovators (mubtadi’ah), but not disbelievers.They only become disbelievers if they exaggerate regarding the Ahl al-Bayt and worship them besides Allah, or say that Ali and the Ahl al-Bayt know the unseen, or that it is permissible to worship them besides Allah, or say that they are better than the Prophets and that they are above Muhammad and the Prophets — as Khomeini says in his treatise ‘Al-Hukuma al-Islamiyya’. He says: ‘Indeed, our Imams have reached a station that no proximate angel nor sent Prophet has reached’ — We ask Allah for well-being.The rulers of Iran today are among the most misguided and most disbelieving of people, even if they outwardly profess Islam — we seek refuge in Allah. This is because they are callers to shirk (polytheism), callers to the worship of other than Allah, callers to Rafidism, callers to the slandering and cursing of the Sahaba (Companions of the Prophet), and callers to exaggeration regarding Ali and Ahlul Bayt — claiming they are infallible and know the unseen, and that they are to be worshipped and called upon besides Allah: that aid is sought from them, vows are made to them, and so on — we ask Allah for well-being." }, { "title": "The Ruling on Disparaging Jesus in Retaliation", "date": "2026-04-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/ruling-on-disparaging-jesus/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Shawwal 23, 1447 AH", "link": null, "summary": "We respect Messiah and we respect all the Prophets, and we believe that whoever disparages even one of them is a disbelieve.", "category": ["videos","prophets"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "​Question:A newspaper from Azerbaijan was found this week depicting Jesus (Peace Be Upon Him) and his mother Mary (Peace Be Upon Them) in a hideous/vile manner. This was done, according to their claims, in response to what the Danish newspapers did regarding our Prophet Muhammad ﷺ. Does the person who did this to Jesus and his mother commit disbelief (kufr) and apostatize from the religion of Islam—bearing in mind that those who did this affiliate themselves with Islam?Answer:There is no doubt that ignorance does worse to its people than even this. This stems from ignorance—we seek refuge in Allah—and what is the sin of Messiah (Peace Be Upon Him)? What is the sin of his mother (may Allah be pleased with her)? For we believe in all the Messengers, we respect all the Messengers, and all the believers from all nations. Our fellow believers—we ask for mercy upon them and seek forgiveness for them: “Our Lord! Forgive us and our brethren who have preceded us in Faith” (Qur’an, al-Hasr, 59:10).We are allies to the believers from any generation and any century; from Adam until the Hour is established, they are our brothers. We pray for mercy upon them and we do not disparage them. As for disparaging the Prophets, that is disbelief (kufr). Those who disparaged Jesus—this is disbelief. It is not permissible to respond to disbelief with disbelief—we seek refuge in Allah—this is a matter that is not allowed.However, as for ruling these specific people as disbelievers, we do not know; perhaps they are ignorant, or they acted based on a misinterpretation, or something similar. Meaning, they have ignorance, and ignorance is an excuse. We do not know regarding the ruling upon them specifically, so we withhold [judgment]. But this act is not permissible; it is hideous, and it constitutes a [forbidden] differentiation between the Prophets. And Allah, the Mighty and Sublime, says regarding the believers: “We make no distinction between any of them” (Qur’an, al-Baqarah, 2:136)We respect Messiah and we respect all the Prophets, and we believe that whoever disparages even one of them is a disbeliever. However, the ruling of disbelief (kufr) upon a specific individual may be withheld due to ignorance or for a reason we are unaware of." }, { "title": "The Purposes of the Believer's Trial", "date": "2025-08-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-purposes-of-the-believers-trial/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 13, 1447 AH", "link": null, "summary": "Allah, the Almighty, the Majestic is Wiser, Greater, More Powerful and More Able; thus it is incumbent upon us to accept His Decree with a complete acceptance, both those which He allows to happen without necessitating His approval, and those which happen with His liking and approval.", "category": ["misc"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Why does Allah burden the believers, who perform many acts of worship, with illnesses and trials, while the disobedient ones enjoy the good things in life?Answer:This question comes from two angles: The first is one of disapproval and the second is one of seeking advice. As for the disapproval expressed, it is indicative of the questioner’s ignorance, for Allah’s Wisdom is too great for the human mind to encompass; He, the Amighty, the All-Powerful says:“And they ask you (O Muhammad ﷺ) concerning the Ruh (the Spirit); Say: “The Ruh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.”“ (Al-Isra’, 17:85)So this spirit, which is in our bodies, and which is the essence of life, we do not know what it is, and scientists, philosophers and theologians have tried in vain to define it and to describe it. Therefore, if we do not understand anything about this spirit, which is the closest creation to us, except what has been described to us in the Qur’an and Sunnah, how can you expect to understand the wisdom behind this (i.e. the trial of the believers)?Allah, the Almighty, the Majestic is Wiser, Greater, More Powerful and More Able; thus it is incumbent upon us to accept His Decree with a complete acceptance, both those which He allows to happen without necessitating His approval, and those which happen with His liking and approval. This is because we are unable to appreciate the design and purpose behind the Wisdom of Him, the Almighty, the Majestic.What is incumbent regarding this aspect of the question, is to say: “Allah knows better, He is Wiser, more Able and Greater.” and As for the second angle, which is the question of guidance, we say, in answer to this question: The believer is tested; and the trial from Allah, which tests him through harm has two purposes. It is a test of the man’s faith is it firm, or shaky?The true believer accepts and understands the Decree of Allah and His Will and he hopes to be rewarded for it, and so the matter becomes easy for him. It is said that a believing woman was afflicted by an injury to her finger, but she did not feel any pain, nor did she show any signs of distress. She was asked about it and she said: “Verily, the sweetness of its reward made me forget the bitterness of its pain.” So the believer hopes for a reward from Allah, the Most High and he submits with complete conviction.This is one purpose; as for the second, verily, Allah praises those who patiently persevere with great approval and He informs them that He is with them He grants them their recompense without measure or account. Patience is a high rank, which none can reach except those who are put to trial in matters over which they demonstrate patient perseverance. If he does so, he achieves this high rank in which is this great reward. Thus, the trial of Allah upon the believers by what harms them enables them to achieve the rank of the patient ones.This is why the Messenger who was the best of mankind in faith and the most pious of them and the most God-fearing suffered from illness enough for two men, and it was extremely hard upon him when the agony of death came to him. And all of this was so that he might perfect his level of patience; and verily, he was the most patient of the patient ones. From this, you can see the wisdom behind Allah testing the believers with such calamities. As for Him giving the disobedient ones, the sinners, the profligate and the disbelievers well-being and sustenance in abundance, this is a lure into destruction from Allah, the Most High for them. It is authentically reported from the Prophet that he said:“Verily, this world is a prison for the believer and a Paradise for the disbeliever.” 1So they are given these good things as advance compensation for their good in the life of this world, but on the Day of Resurrection, they receive their just reward. Allah, the Most High says:“On the Day when those who disbelieve (in the Oneness of Allah Islamic Monotheism) will be exposed to the Fire (it will be said): “You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel and disobey (Allah).” (Al-Ahqaf, 46:20)In brief, this world is for the disbelievers, by which they are lured to destruction, after which, they go on from this life in which they were blessed, to the afterlife, where they find punishment we seek refuge with Allah from that and the punishment will be worse for them because they will find therein torment and suffering, in addition to which, they will suffer the loss of the things dear to them in the life of this world, its blessings and its luxuries. This is a third purpose which we might add to the above-mentioned two, concerning the harm and illness the believer endures, for he transfers to an abode of goodness from this world, so he will have gone from a painful situation to one of ease and comfort, and his happiness at the felicity given to him will be doubled, because he has found ease and comfort in place of the pains and calamities he previously suffered. Muslim 2956 ↩ " }, { "title": "Ruling on a thief, women dancing and drinking alcohol", "date": "2025-07-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-a-thief-dancing-and-drinking-alcohol/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 6, 1447 AH", "link": null, "summary": "Women dancing in front of men is Haram. Drinking alcoholic beverages is also Haram. They are, moreover, major sins. Furthermore, a man gazing at a woman other than his wife and listening to her singing are Haram.", "category": ["fatwas","drugs","women","hudud"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "QuestionAre dancing and drinking alcohol Haram (prohibited) or Makruh (disliked)? What is the ruling on gazing at a woman other than one’s wife? What is the ruling on a thief?Answer:Women dancing in front of men is Haram. Drinking alcoholic beverages is also Haram. They are, moreover, major sins. Furthermore, a man gazing at a woman other than his wife and listening to her singing are Haram. In addition, whoever does so should be advised to repent. If he does not comply, he should be given a discretionary punishment.Besides, theft is prohibited. Accordingly, whoever steals a Nisab (the minimum amount of property stolen that entails execution of the prescribed penalty for theft) from a protected property out of its enclosure without any doubt that may drop the punishment, his hand is to be cut off. However, enforcing Hudud (ordained punishments for violating Allah’s Law) is up to the ruler or their representative." }, { "title": "Ruling on chewing Khat", "date": "2025-07-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-chewing-khat/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 5, 1447 AH", "link": null, "summary": "Eating Khat is forbidden because it causes intoxication and it also distracts from the remembrance of Allah and from Salah.", "category": ["drugs"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdul-Aziz Aal Ash-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "QuestionWhat is the ruling on eating Khat and delaying the performing of ‘Asr (afternoon) prayer until half an hour before the Maghrib (sunset) prayer?Answer:Eating Khat is forbidden because it causes intoxication and it also distracts from the remembrance of Allah and from Salah. It is not permissible to delay Salah from its due time in congregation. These are forbidden acts resulting from eating Khat. They are all forbidden and therefore, Khat is strictly forbidden to eat." }, { "title": "Evidence on the prohibition of narcotics", "date": "2025-07-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/evidence-on-the-prohibition-of-narcotics/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 5, 1447 AH", "link": null, "summary": "On the authority of Um Salamah (may Allah be pleased with her) who narrated that the Prophet (peace be upon him) forbade every intoxicant and everything which produces languidness.", "category": ["drugs"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "QuestionWhat are the proofs that state the prohibition of narcotics?Answer:Narcotics are considered unwholesome things which Allah has forbidden for His believing servants. Allah only makes wholesome things lawful for people. Allah (Glorified be He) says in Surah Al-Ma’idah: “They ask you (O Muhammad صلى الله عليه وسلم) what is lawful for them (as food). Say: “Lawful unto you are At-Tayyibât [all kinds of Halâl (lawful-good) foods which Allâh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)].” (Al-Maidah :4)Describing the character of our Prophet Muhammad (peace be upon him) in Surah Al-A`raf, Allah says: “…he allows them as lawful At-Tayyibât (i.e. all good and lawful as regards things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khabâ’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods)” (Al-A’raf :157)It is also related by Abu Dawud : “On the authority of Um Salamah (may Allah be pleased with her) who narrated that the Prophet (peace be upon him) forbade every intoxicant and everything which produces languidness.” 1It is well known that narcotics cause stupor and are very harmful. The Prophet (peace be upon him) said, “There should be neither harming nor reciprocating harm.” 2 Sunan Abu Dawud (3686), Musnad Ahmad ibn Hanbal (6/309). ↩ Sunan Ibn Majah (2340), Musnad Ahmad Ibn Hanbal (5/327). ↩ " }, { "title": "What are the conditions of cutting off a thief's hand?", "date": "2025-07-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/conditions-for-cutting-off-thief-hand/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 5, 1447 AH", "link": null, "summary": "That the conviction of the thief is proven before the judge by the testimony of two male 'Adl (of upright character) witnesses or by the confession of the thief.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdul-Aziz Aal Ash-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:What are the conditions of cutting off a thief’s hand?Answer:Nine conditions have to be met before cutting off the hand of a thief: The existence of an incidence of theft i.e. stealing while concealing oneself. Thus the hand is not to be cut off for snatching. That the thief is Mukallaf (person meeting the conditions to be held legally accountable for their actions). Accordingly, no Hadd (ordained punishment for violating Allah’s Law) is to be applied to a child or a mad person. That the value of the stolen property reaches the Nisab (the minimum value of property stolen that entails execution of the prescribed penalty for theft i.e. one quarter of a golden Dinar). The hand is thus not to be cut off if the value of the stolen property is less than the Nisab. That the stolen property is normally valuable. That the stolen property does not involve any uncertainty. That the stolen property is taken from a Hirz (well-fortified place). That the thief took the stolen property out of a Hirz. That the conviction of the thief is proven before the judge by the testimony of two male ‘Adl (of upright character) witnesses or by the confession of the thief. That the stolen property is claimed by its real owner.However, checking the foregoing conditions with regard to specific incidences of theft is to be referred to the legal judiciary." }, { "title": "The wisdom behind the difference in complexion colors of the servants of Allah", "date": "2025-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wisdom-behind-the-difference-complexion-in-human-skin-colors/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 4, 1447 AH", "link": null, "summary": "And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.", "category": ["quran"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"deputy_chairman":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}],"members":[{"name":"Shaykh Abdullah ibn Muni'","url":"/biography/mani/"}]}, "content": "Question:What is the wisdom behind the difference in complexion colors of the servants of Allah (Exalted be He); some have a red, white, or black and so on?Answer:The difference in the complexions of the servants of Allah, whether white, black, yellow or other colors is one of the Signs of Allah (Blessed and Exalted be He) Who says (what means): “And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.” (Ar-Rum 22). This variation in complexion colors from white to black or red and in the shapes of creatures also involves inherent difference between them. This difference is not the product of environment or one’s parents. There must be a creator behind all this planning, and thus it is clear that it is Almighty Allah (Exalted be He)." }, { "title": "Which is better: The Qur'an or 'Isa (peace be upon him)", "date": "2025-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-quran-and-jesus/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 4, 1447 AH", "link": null, "summary": "The Qur’an is the Speech of Allah; it was not created. 'Isa (peace be upon him) is a human being who was given birth to by Maryam bint 'Imran. Thus, the Qur’an is better.", "category": ["quran"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question”I heard some scholars asking which is better: the Qur’an or ‘Isa ibn Maryam (Jesus son of Mary, peace be upon them)?Answer:The Qur’an is the Speech of Allah; it was not created. ‘Isa (peace be upon him) is a human being who was given birth to by Maryam bint ‘Imran. Thus, the Qur’an is better." }, { "title": "Ruling on describing the Words of Allah as ancient", "date": "2025-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-describing-the-words-of-allah-as-ancient/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 4, 1447 AH", "link": null, "summary": "As for describing the Words of Allah as “ancient,” neither the Sahabah (Companions of the Prophet) nor the Imams of Salaf were reported to have described Allah’s Words as ancient.", "category": ["fatwas","quran"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:In the Glorious Qur’an we read: “Mûsâ (Moses) said: “Verily, I seek refuge in my Lord and your Lord” (Ghafir, 40:27). We also read: “And Fir‘aun (Pharaoh) said: “O Hâmân! Build me a tower” (Ghafir, 40:27). We also read many other quotations throughout the Glorious Qur’an. How then can they be a part of the Qur’an, the ancient Words of Allah?Answer:Words refer to both wording and meaning. They may also refer to only one of them based on textual evidence. However, one who quotes words directly, literally, and without changing the meaning is only a reporter. In such a case, words are ascribed to the one who spoke them. But if the reporter, while maintaining the meaning, quoted the words liberally, the wording is said to be his own while the meaning is said to belong to the one who spoke them.To the latter category belong the occurrences in the Qur’an narrating the history of past nations, such as the one in which Allah (Exalted be He) says: “Mûsâ (Moses) said: “Verily I seek refuge in my Lord and your Lord from every arrogant who believes not in the Day of Reckoning!” (Ghafir, 40:27). To the same category also belongs Allah’s Statement: “And Fir‘aun (Pharaoh) said: “O Hâmân! Build me a tower that I may arrive at the ways” (Ghafir, 40:36) - The aforementioned two Ayahs are called Qur’an and ascribed to Allah’s Words in terms of wording and phrasing, for being worded and phrased by Allah, not Musa (peace be upon him) or Pharaoh. They are in that sense Allah’s Words not those of Musa or Pharaoh. They are ascribed to Musa or Pharaoh as far as the meaning is concerned. They are a paraphrasing of their actual uttered words. In any case, both the wording and the meaning are eternally known by Allah Who ordered that they be recorded in Al-Lawh-ul-Mahfuzh (the Preserved Tablet). Later, Musa and Pharaoh uttered these words in their language the same as written in Al-Lawh-ul-Mahfuzh. Then Allah related their words in His Own wording and phrasing at the time of our Prophet Muhammad (peace be upon him), and they were ascribed to them (i.e., Musa and Pharaoh who spoke them) respectively.As for describing the Words of Allah as “ancient,” neither the Sahabah (Companions of the Prophet) nor the Imams of Salaf (righteous predecessors) were reported to have described Allah’s Words as ancient. In fact, Ahl-ul-Sunnah wal-Jama‘ah (adherents to the Sunnah and the Muslim mainstream) maintained during the time of the (Creation-of-Qur’an) Trial that the Qur’an is the uncreated Word of Allah while their opponents described it as created. Thus, describing Allah’s Words as “ancient” is a novel term. If we were to assume that, we would say that Allah’s Words are ancient as to type and new as to events. Actually, Allah (Exalted be He) still speaks and will continue to speak as He wills. On the Day of Resurrection, He will address believers and disbelievers as He wills, as authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of `Ady ibn Hatim (may Allah be pleased with him) that the Prophet (peace be upon him) said: “There will be none among you but his Lord will speak to him, and there will be no interpreter between him and Allah.” 1 There are also many other Hadith to the same effect.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Musnad Imam Ahmad (4/256 ، 377), Al-Bukhari (Fath al-Bari, no. 1413 ، 1417 ، 3595 ، 6023 ، 6539 ، 6540 ، 6563 ، 7443 ، 7512), Muslim (1016), at-Tirmidhi (2417), Ibn Majah (173) ↩ " }, { "title": "Refuting misconceptions concerning the eternity of Allah's Words", "date": "2025-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-misconceptions-concerning-the-eternity-of-allah-words/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 4, 1447 AH", "link": null, "summary": "The Qur’an is the Speech of Allah; it was not created. 'Isa (peace be upon him) is a human being who was given birth to by Maryam bint 'Imran. Thus, the Qur’an is better.", "category": ["quran"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "QuestionIn the Glorious Qur’an we read: “Mûsâ (Moses) said: “Verily, I seek refuge in my Lord and your Lord” (Ghafir, 40:27). We also read: “And Fir‘aun (Pharaoh) said: “O Hâmân! Build me a tower” (Ghafir, 40:27). We also read many other quotations throughout the Glorious Qur’an. How then can they be a part of the Qur’an, the ancient Words of Allah?Answer:Words refer to both wording and meaning. They may also refer to only one of them based on textual evidence. However, one who quotes words directly, literally, and without changing the meaning is only a reporter. In such a case, words are ascribed to the one who spoke them. But if the reporter, while maintaining the meaning, quoted the words liberally, the wording is said to be his own while the meaning is said to belong to the one who spoke them.To the latter category belong the occurrences in the Qur’an narrating the history of past nations, such as the one in which Allah (Exalted be He) says: “Mûsâ (Moses) said: “Verily I seek refuge in my Lord and your Lord from every arrogant who believes not in the Day of Reckoning!” (Ghafir, 40:27). To the same category also belongs Allah’s Statement: “And Fir‘aun (Pharaoh) said: “O Hâmân! Build me a tower that I may arrive at the ways” (Ghafir, 40:36) - The aforementioned two Ayahs are called Qur’an and ascribed to Allah’s Words in terms of wording and phrasing, for being worded and phrased by Allah, not Musa (peace be upon him) or Pharaoh. They are in that sense Allah’s Words not those of Musa or Pharaoh. They are ascribed to Musa or Pharaoh as far as the meaning is concerned. They are a paraphrasing of their actual uttered words. In any case, both the wording and the meaning are eternally known by Allah Who ordered that they be recorded in Al-Lawh-ul-Mahfuzh (the Preserved Tablet). Later, Musa and Pharaoh uttered these words in their language the same as written in Al-Lawh-ul-Mahfuzh. Then Allah related their words in His Own wording and phrasing at the time of our Prophet Muhammad (peace be upon him), and they were ascribed to them (i.e., Musa and Pharaoh who spoke them) respectively.As for describing the Words of Allah as “ancient,” neither the Sahabah (Companions of the Prophet) nor the Imams of Salaf (righteous predecessors) were reported to have described Allah’s Words as ancient. In fact, Ahl-ul-Sunnah wal-Jama‘ah (adherents to the Sunnah and the Muslim mainstream) maintained during the time of the (Creation-of-Qur’an) Trial that the Qur’an is the uncreated Word of Allah while their opponents described it as created. Thus, describing Allah’s Words as “ancient” is a novel term. If we were to assume that, we would say that Allah’s Words are ancient as to type and new as to events. Actually, Allah (Exalted be He) still speaks and will continue to speak as He wills. On the Day of Resurrection, He will address believers and disbelievers as He wills, as authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of `Ady ibn Hatim (may Allah be pleased with him) that the Prophet (peace be upon him) said: “There will be none among you but his Lord will speak to him, and there will be no interpreter between him and Allah.” 1 There are also many other Hadith to the same effect.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Musnad Imam Ahmad (4/256 ، 377), Al-Bukhari (Fath al-Bari no. 1413 ، 1417 ، 3595 ، 6023 ، 6539 ، 6540 ، 6563 ، 7443 ، 7512), Muslim (1016), at-Thirmidi (2417), Ibn Majah (173) ↩ " }, { "title": "Preserving the Qur'an against distortion", "date": "2025-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/preserving-the-quran-against-distortion/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 4, 1447 AH", "link": null, "summary": "The Qur’an is Allah’s Words which Gabriel (peace be upon him) received from Allah and recited to Muhammad (peace be upon him), who in turn listened and learned it carefully from Gabriel exactly as spoken by Allah.", "category": ["quran"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "QuestionA friend of mine raises doubts regarding the authenticity of the Mus-hafs (copies of the Qur’an) we have nowadays. He claims that they contain interpolations and, according to him, there was a scribe who refused to hand the manuscript (copy) of the Qur’an that he had to ‘Uthman ibn ‘Affan (may Allah be pleased with him), which was in Yemen. My friend went on elaborating his claims and told me about the book from which he derived the information upon which he bases his argument. I became angry and refused to listen to his claims any longer. I am writing to you requesting your Fatwa on this issue and information on how the Qur’an was transmitted. I usually face such situations for being a member in Tabligh and Da‘wah (a group calling to Islam).Answer:The Qur’an is Allah’s Words which Jibril (Gabriel, peace be upon him) received from Allah and recited to Muhammad (peace be upon him), who in turn listened and learned it carefully from Jibril exactly as spoken by Allah (Glorified and Exalted be He). Allah (Exalted be He) caused Muhammad (peace be upon him) to memorize it by heart. Allah (Exalted be He) says: “Move not your tongue concerning (the Qur’ân, O Muhammad صلى الله عليه وسلم) to make haste therewith. It is for Us to collect it and to give you (O Muhammad صلى الله عليه وسلم) the ability to recite it (the Qur’ân). And when We have recited it to you [O Muhammad صلى الله عليه وسلم through Jibrîl (Gabriel)], then follow its (the Qur’an’s) recital. Then it is for Us (Allâh) to make it clear (to you).” (Al-Qiyamah, 75:16-19)In his Tafsir (exegesis of the Qur’an), Ibn Jarir (may Allah be merciful to him) said: “The exegetes of the Qur’an differed regarding the reason why it was said to the Prophet (peace be upon him): Move not your tongue concerning (the Qur’ân, O Muhammad صلى الله عليه وسلم) to make haste therewith. Some of them view that this was said to him because once any part of the Qur’an was revealed to the Prophet (peace be upon him), he would hasten to memorize it out of deep love for it. Hence, he was ordered not to hasten to recite the revelation in order to memorize it; Allah will engrave it on his memory. Other exegetes view that this was said to the Prophet (peace be upon him) because he was always reciting the Qur’an for fear that he might forget it. Therefore, he was ordered not to move his tongue hastily reciting the Qur’an, for Allah would commit it to his chest, and make him able to recite it in the same way that it was revealed to him. Since it is Allah Who would make him recite the Qur’an, he shall not forget it.” 1Allah (Exalted be He) says: “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).” (Al-Hijr, 15:9) Thus, Allah safeguarded the Qur’an for Muslims. The Qur’an was transmitted from the Prophet (peace be upon him) to his Sahabah (Companions of the Prophet), who committed it to memory and writing and transmitted it to future generations fresh and pure, without any distortion or interpolation in it. It was compiled into a single book by Abu Bakr Al-Siddiq (may Allah be pleased with him) during his caliphate under the supervision of Zayd ibn Thabit (may Allah be pleased with him). Then it was complied by `Uthman during his caliphate according to one Harf (mode of recitation), so that the Ummah (nation based on one creed) would not disagree therein.Thus, whoever claims that the Qur’an is not divinely-guarded and preserved or has been exposed to any additions or deletions is astray and is leading others astray. Such a person should be asked to repent. If he does not repent, the authorities must impose capital punishment on him for Riddah (apostasy), because his claim contradicts the Statement of Allah (Glorified and Exalted be He): “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).” (Al-Hijr, 15:9) It also conflicts with the Ijma‘ (unanimous consensus) of the Ummah that the Qur’an is divinely-safeguarded. On this basis, Muslim scholars have denounced the claim of the Batiniyyah Shiites that the Qur’an Muslims have today is flawed and that the version they have is the preserved and perfect one. Indeed, this is one of the worst lies.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Tafsir Ibn Jarir 29/187 ↩ " }, { "title": "Is the Qur'an mere words or supplications as claimed by some people?", "date": "2025-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-the-quran-mere-words-or-supplications/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 4, 1447 AH", "link": null, "summary": "The Qur’an is the Words of Allah. Jibril (Gabriel, peace be upon him) was commissioned by Allah to hear and convey His Words to Muhammad (peace be upon him) which he recited for him.", "category": ["quran"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "QuestionIs the Qur’an just words or supplications as some people claim?Answer:The Qur’an is the Words of Allah. Jibril (Gabriel, peace be upon him) was commissioned by Allah to hear and convey His Words to Muhammad (peace be upon him) which he recited for him. It also contain supplications, such as: “(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” ([Aal Imran, 3:8])(/quran?verse=3:8). This supplication is an Ayah (Qur’anic verse) from the Words of Allah (Exalted be He)." }, { "title": "What is the ruling on selling dogs?", "date": "2024-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-selling-dogs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 20, 1446", "link": null, "summary": "It is not permissible to sell dogs, and their price is not lawful, whether they are guard dogs, hunting dogs or any other kind.", "category": ["fatwas","animals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on selling guard dogs that have special characteristics?Answer:It is not permissible to sell dogs, and their price is not lawful, whether they are guard dogs, hunting dogs or any other kind, because of the hadith narrated by Abu Mas’ud ‘Aqabah ibn ‘Amr (may Allah be pleased with him) who said: “The Messenger of Allah ﷺ forbade the price of a dog, the wages of a prostitute and the fee of a fortuneteller.” sahih – agreed upon." }, { "title": "The ruling on selling cats, monkeys and dogs", "date": "2024-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-selling-cats-monkeys-dogs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 20, 1446", "link": null, "summary": "It is not permissible to sell cats, monkeys and dogs, and other carnivores that have fangs, because the Prophet ﷺ forbade that and denounced it.", "category": ["fatwas","animals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I would like to work in the field of trading in tame animals such as cats and birds. One of these animals is monkeys that are trained and used for the sake of amusement and attracting customers to shops. Moreover, these kinds of animals are used for amusement and attracting customers in order to increase sales. But these animals are very expensive. Some brothers – may Allah reward them – told me that trading in monkeys is prohibited as they are a sign for Allah’s Wrath and Punishment; they are not created to be used this way; and this is a waste of money. What is the ruling on that?Answer:It is not permissible to sell cats, monkeys and dogs, and other carnivores that have fangs, because the Prophet ﷺ forbade that and denounced it, and because it involves a waste of money, which the Prophet ﷺ also forbade." }, { "title": "Islamic ruling on dealing in and buying animals for hobby or decorative purposes", "date": "2024-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-dealing-in-and-buying-animals-for-hobby-or-decorative/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 20, 1446", "link": null, "summary": "Selling decorative birds like parrots, colorful birds and nightingales for their voices is permissible because looking at and listening to them is permissible.", "category": ["fatwas","animals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I would like to ask your Eminence about the ruling on trading in and possessing animals and birds for the purpose of having a hobby or for decorative purposes. These include for example: Decorative birds such as parrots and other colorful birds Reptiles such as snakes and lizards Predators such as wolves, lions, foxes, and so on.These animals and birds are possessed either for their beauty or for their fur. It should be noted that they are very expensive and will be kept behind bars, but dealing in them is very profitable.Answer:Firstly, selling decorative birds like parrots, colorful birds and nightingales for their voices is permissible because looking at and listening to them is permissible. There is no text in the Shari’ah which forbids selling or possessing them; at the same time, there are texts which may be understood to mean that it is permissible to keep them in cages, as long as they are fed and watered and given all the care that is needed. Among these texts is the Hadith narrated by Al-Bukhari on the authority of Anas who said: “The Prophet ﷺ was the best of people in attitude. I had a brother called Abu ‘Umayr who had just been weaned, I think. When he (ﷺ) came, he would say, ‘O Abu Umayr what happened to the nughayr?’ – a nughar [young sparrow or small bird] with which he used to play…“Al-Hafiz (a Muslim scholar memorizing 100,000 Hadith at least) Ibn Hajar said in his commentary book Fath Al-Bari, when enumerating the things that we learn from this Hadith: “… It is permissible for children to play with birds; it is permissible for parents to allow their children to play with things with which it is permissible to play; it is permissible to spend money on permissible things to entertain children; it is permissible to keep a bird in a cage and it is permissible to clip a birds’ wings – for one of these matters must have been the case with Abu Umayr, and whichever one it was, the other is also implied in the ruling. There is also the Hadith narrated by Abu Hurayrah (may Allah be pleased with him) in which the Messenger of Allah ﷺ said: “A woman entered Hell because of a cat which she detained but she did not give it food or water, and she did not let it free so that it could eat of the vermin of the earth.” If this is permissible in the case of cats, then it is also permissible in the case of birds and the like. Some scholars saw that it is Makruh (disliked) to keep them in cages. Others saw that this is not permissible because people do not need to listen to their voices and look at them. This is an unnecessary luxury and soft living, and it is also foolishness because it means that one is enjoying the voice of a creature that is calling out longing to be allowed to fly and grieving that it cannot fly freely in the open air. This view was stated in Al-Furu, its footnotes (4/9) and Al-Insaf (4/275) by Al-Murdawy.Secondly, among the conditions of valid sales is that the sold object should be something which is absolutely permissible to use and benefit from, without such permissibility being conditional on the existence of a need or a dire need. There is no benefit in snakes, which are indeed harmful, so it is not permissible to buy or sell them. The same applies to lizards – there is no benefit in them, so it is not permissible to sell or buy them.Thirdly, it is not permissible to sell predators such as wolves, lions, foxes or any other fanged carnivore, because the Prophet ﷺ forbade that, and because it is a waste of money, which was also forbidden by the Prophet ﷺ." }, { "title": "Is it lawful to eat the meat of cats?", "date": "2024-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-eating-cats-halal-or-makruh/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 20, 1446", "link": null, "summary": "It is prohibited to eat cats, for they are of the fanged animals.", "category": ["fatwas","animals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is eating cats Haram (prohibited) or Makruh (disliked)?Answer:It is prohibited to eat cats, for they are of the fanged animals. It was related by Abu Dawud on the authority of Ibn Abbas (may Allah be pleased with them both) that “The Messenger of Allah ﷺ forbade (the eating) of all fanged beasts of prey, and all the birds having talons.”" }, { "title": "Ruling on replacing stoning the adulterer to death with a sword or gun", "date": "2024-09-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-replacing-stoning-to-death-with-sword-or-gun/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 10, 1446", "link": null, "summary": "It is impermissible to replace stoning to death with killing by sword or shooting with a gun, because stoning to death is more deterring and preventive from committing Zina, which is the gravest crime after Shirk and killing.", "category": ["fatwas","hudud"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to change the Hadd (ordained punishment for violating Allah’s Law) of a married person who commits Zina from stoning to death to killing with a sword or shooting with a gun?Answer:A married adulterer should be stoned to death, according to the Sunnah of the Messenger of Allah ﷺ. This was authentically reported from him whether in sayings, actions or orders. He (ﷺ) stoned Ma’iz, the woman from the Juhaynah tribe, the woman from the Ghamid tribe, and the two Jews who were brought to him to death. This was authentically reported from the Prophet ﷺ in Sahih (authentic) Hadiths. This is established also according to the Ijma’ (consensus of scholars) among the Sahabah (Companions of the Prophet, may Allah be pleased with them), the Tabi’un (the generation after the Companions of the Prophet) and those who followed them. Nobody contradicts this except those whose opinions are not taken into account.It was narrated by Al-Bukhari and Muslim in their Sahih books of Hadith, on the authority of Ibn Abbas (may Allah be pleased with him), on the authority of Umar (may Allah be pleased with him) that he said, “Allah sent Muhammad (ﷺ) with the truth, and revealed the Qur’an to him. The Ayah (Qur’anic verse) of stoning was included in what was revealed to him. We recited it, retained it in our memory and understood it. The Messenger of Allah ﷺ administered the punishment of stoning to death to the married people who commit Zina. We also carried out this punishment after him. I am afraid that with the elapse of time, the people may forget it and may say, ‘We do not find the punishment of stoning to death in the Qur’an’, and thus go astray by abandoning this duty prescribed by Allah, although stoning to death is a duty prescribed in the Qur’an for married people who commit Zina, provided that there is clear evidence, pregnancy or confession.”Thus, it is impermissible to replace stoning to death with killing by sword or shooting with a gun, because stoning to death is more deterring and preventive from committing Zina, which is the gravest crime after Shirk (polytheism) and killing. The Hadd of Zina is a Tawqifi matter (bound by a religious text from Quran and Sunnah, and not amenable to personal opinion), where there is no room for Ijtihad (juristic effort to infer expert legal rulings). If it had been permissible to kill married adulterers by the sword or shoot them, the Prophet ﷺ would have done it and told it to his Ummah (nation), and the Sahabah (may Allah be pleased with them) would have done it after him." }, { "title": "Is learning English haram?", "date": "2024-09-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-learning-english/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 09, 1446", "link": null, "summary": "If there is a religious or worldly need for learning the English language or other foreign languages, there is no harm in learning it.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it Haram (prohibited) or Halal (lawful) to learn the English language?Answer:If there is a religious or worldly need for learning the English language or other foreign languages, there is no harm in learning it. However, if there is no such need, it is Makruh (disliked) to learn it. 1Question:Is it Haram (prohibited) or Halal (lawful) to learn and study foreign languages, such as English, German and others, although they are the languages of the Christians in order to be able to deal with them in work, travel, treatment and other worldly issues?Answer:It is permissible to learn languages other than the Arabic language for the purpose of Da’wah (calling to Islam), which might bring benefit or repel harm. It might also be Wajib (obligatory) according to the different circumstances, times, places, people and intentions. 2 Fatawa Al-Lajnah Ad-Da’imah, Fatwa no.4967‏, Question 3 ↩ Fatawa Al-Lajnah Ad-Da’imah, Fatwa no.8864‏, Question 6 ↩ " }, { "title": "It is the duty of every Muslim to study his religion", "date": "2024-09-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/duty-of-muslims-to-study-religion/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 09, 1446", "link": null, "summary": "The Muslim has to learn such fundamental knowledge even if this requires traveling to another land if there is no one to teach him.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:If a person wants to learn but finds no one to teach him, is he sinful if he does not learn?Answer:It is the duty of every Muslim to study his religion to know what is obligatory for him and what is unlawful for him. The Muslim has to learn such fundamental knowledge even if this requires traveling to another land if there is no one to teach him. Allah says in Surah Muhammad Ayah 19: “So know (O Muhammad) that, La ilaha illallah (none has the right to be worshipped but Allah), and ask forgiveness for your sin…“, and the Prophet ﷺ said: “When Allah wishes good for a person, He makes him understand the religion.” (Agreed upon by Al-Bukhari and Muslim)." }, { "title": "Who is entitled to issuing fatwas?", "date": "2024-09-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/who-is-entitled-to-issuing-fatwas/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 08, 1446", "link": null, "summary": "Issuing fatwas and religious guidance should be given by those who are well-versed in the knowledge of the Quran and the Sunnah as well as the opinions of scholars.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Who should be responsible for issuing Fatwas and guidance in religious matters? Some religious people here speak English and a little Urdu but they can not speak the beloved Arabic; the language of the Qur’an and Sunnah. Are these people qualified for Ifta’ and guidance in religious matters?Answer:Issuing fatwas and religious guidance should be given by those who are well-versed in the knowledge of the Quran and the Sunnah as well as the opinions of scholars. There is nothing wrong in addressing people in the language they understand, even if it is not the Arabic language. Allah knows best." }, { "title": "Ruling on marrying a woman who is not righteous", "date": "2024-09-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-marrying-unrighteous-woman/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 08, 1446", "link": null, "summary": "What I would like to advise the Sunni husband is to choose a woman who brings him happiness in his worldly life as well as in the Hereafter.", "category": ["fatwas","marriage","women"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"Concerning asking in marriage women who are not religiously committed","web_url":"https://www.ferkous.app/home/index.php?q=en/fatwa-en-446"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Muhammad Ali Ferkus","url":"/biography/ferkus"}]}, "content": "Question:Many [Muslim] brothers - who are religiously committed - when proceeding to get married, they choose to ask in marriage women who are not religiously committed under the claim of inviting them the right Islamic way, turning a blind eye to women who are religiously committed. So, our Sheikh, what is your advice regarding this issue? May Allah reward you.Answer:What I would like to advise the Sunni husband is to choose a woman who brings him happiness in his worldly life as well as in the Hereafter. In other words he should choose the righteous wife who preserves her religion both in words and deeds, sticks to its values and morals, guards her husband’s right and protects his children.This is among the meanings of virtue, righteousness and chastity that Islam is heavily concerned with. Nevertheless, the one who proceeds to marry a woman who is devoid of these meanings and gets deceived by her beauty, rank and lineage; then he is more likely to get afflicted by the tribulation of loosing himself and his children (their religion), forasmuch as it is difficult to change a woman who has a deep love of the worldly pleasures and relies on the adornment of this life, as the saying goes: “The same you are raised up, the same you will be when you are old (Habit is a second nature)”, and “Whoever has constantly a given quality or character, shall grow up with it”.Even more, it is feared that he will be attracted to her character and fall into her temptations, and accordingly he will drift away from what he was yearning for the meanings of the Islamic life that unite people on the love and obedience of Allah عزَّ وجلَّ; therefore, he will regret what he tempted in, so “Select the pious woman, may you be blessed” 1. Reported by Al-Bukhârî (5090), by Muslim (1/ 670) (n° 1466), by Abû Dâwûd (2047), by An-Naşâ’î (3230), by Ibn Mâjah (1858) and by Ahmad (9521), from the hadith of Abû Hurayrah. ↩ " }, { "title": "Is memorizing the Qur'an obligatory?", "date": "2024-09-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-memorizing-quran-obligatory/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 08, 1446", "link": null, "summary": "Memorizing the Qur'an is one of the best forms of worship and contains great reward if a Muslim acts according to its ordinances and follows its limits and rulings.", "category": ["fatwas","quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is memorizing the Qur’an obligatory?Answer:Memorizing the Qur’an is a collective duty and is not obligatory upon every individual of this Ummah (nation). Memorizing the Qur’an is one of the best forms of worship and contains great reward if a Muslim acts according to its ordinances and follows its limits and rulings." }, { "title": "Advice for Social Media Users", "date": "2024-09-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/advice-for-social-media-users/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 06, 1446 AH", "link": null, "summary": "Knowledge is not obtained from websites or social media networks; it is obtained directly from scholars, and not obtained from social media networks, rumors, or websites", "category": ["videos"], "tags": ["salih-ibn-fawzan"], "article_taken_from": {"taken_from":[{"web_title":"Advice For Social Media Users & Platforms","web_url":"https://islamsfinest.online/2023/03/08/shaykh-fawzan-advice-for-social-media-users-platforms/"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:May Allah protect you, honorable Shaykh. The questioner here asks you to provide advice to social media users.Answer:Yes, these media platforms have both good and bad aspects. If they are used for good, they can be beneficial, but if they are used for evil, they can harm everyone, Muslims and non-Muslims alike. They are like a double-edged sword, which can bring benefit if used for good, but can cause harm if used for evil. Therefore, Muslims youth should be aware of this and take from these social media channels and websites what is useful and beneficial for their religion and worldly affairs, and leave what is worthless, such as misguided ideas, deviant opinions, and ignorance spread by ignorant people or those who are misguided.Knowledge is not obtained from websites or social media networks; it is obtained directly from scholars, from the Book [of Allah] and the Sunnah by the hands of scholars! It is not obtained from social media networks, rumors, or websites. This is misleading. Knowledge can only be obtained directly from scholars. If the questions arise, they should be posed to scholars, not to the general public. They should be sent directly to scholars, who are responsible for answering them.If there is a matter of security or fear, they can be broadcasted. This is called broadcasting, which is the dissemination of information to the masses, including the ignorant people. They may enter into such matters and make judgments without knowledge. If they had referred the matter back to the Messenger (the Prophet), he would have replied to it during his lifetime and after his death (rely) according to his Sunnah. If they referred the matter to the leaders, they would be divided into two groups: the political leaders and the scholars. In matters of religion and worldly affairs, in matters of jurisprudence, religious problems, and politics, the matter should be referred to the people of knowledge." }, { "title": "Types of People on Earth Before The Mission of Islam", "date": "2024-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-nation-before-the-mission/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabiul Awwal 02, 1446 AH", "link": null, "summary": "When God sent Muhammad (peace be upon him) the people on earth were of two groups: the people of the Book, and the pretenders of Faith (the hypocrites) who followed no Book.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Imam Ibn Al-Qayyim","url":"/biography/alqayyim/"}]}, "content": "Praise be to Allah.When God (Allah in Arabic) sent Muhammad (peace be upon him) the people on earth were of two groups: (1) the people of the Book, and (2) the pretenders of faith who followed no Book.The people of the Book are of two kinds: (a) the cursed ones, and (b) those who went astray (strayers).(a) the cursed ones :The people who angered God are the Jews: the people of lies and falsifications, of perfidy, deception, and chicanery, the murderers of the prophets, the people of usury, and they are the most malicious of all people in intentions, the worst in temperament, the farthest to mercy, and the closest to vengeance.Hatred is their nature, enmity and bitterness are their habits: habits of machination, lies, and trickery. They consider those who disagree with them in their rejection of Faith and in their belying of the prophets as undeserving and forbidden from having rights. They do not expect to find in a true believer a shred of trustworthiness, neither do they consider those who agree with them as worthy of right or pity, nor those who have something to share with them as worthy of fairness and equity, or those who mix with them as reliable and untrecherous, or those who give service to them as worthy to give advice. In their midst, the most wicked is the wisest, the shrewdest is the most deceitful, the level-headed, who is never found among them, is not a true Jew.Among all people, they are the shortest in patience, the most excessive in wrongdoing to their families at home, the most unmindful for cleanliness at home, the most vicious in disposition. Greeting them is maledictive, meeting them is ominous, for their slogan is indignation and their attire in rancour.(b) those who went astray :The second kind are the people who went astray: They are the worshippers of the Cross or the Trinitarians. They blasphemed against God in an unprecedented way, and refused to admit that He is the One and Only, the Eternal Absolute, who begets not, nor is He begotten and there is none like unto Him. They did not conceive God as the Greatest of all things, but instead, they said about Him what:“Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, That they ascribe a son (or offspring or children) to the Most Gracious (Allah).” (Quran, Maryam [19]: 90-91).Say whatever you wish to say about a sect the cornerstone of whose tenets is that God is a part of three, Mary is His companion, and the Messiah, His son! And that He descended from the Throne of His Magnificence and joined Himself to the womb of His companion. Needless to repeat the known events that allegedly took place, till he was crucified, died and buried.The belief of this sect is the worship of the crosses and the appeal to the pictures engraved and painted in red and yellow on the walls. In their prayer they say: “Mother of God, provide us with our sustenance, forgive us and have mercy on us.”Their religion is drinking wine, eating pork, abandoning circumcision, indulgence in adoring unclean things, permissiveness in eating everything unblessed for human consumption from an elephant to a gnat. To them what is lawful or unlawful is what the priest decides it is, and their religion is what he sanctions, and it is he who forgives sins and salvages them from the chastisement of Hell fire.This is the case of those who have a Book.As for those who do not, they fall between idolaters, fire worshippers, demonolaters, and bewildered Sabaists (astrolators). What is common among them is joining partners to God, belying the prophets, abolishing what God revealed and sanctioned, and repudiating the Day of Reckoning and the Resurrection. They do not follow any of God’s religions, they do not worship Him with the rest of the worshippers and do not praise His Oneness with the praisers of His Oneness.As for the Magians, they sleep with their mothers daughters and sisters, let alone their maternal aunts. Their religion is fanfaronade and hullabaloo, their food is corpses, their drink is wine, their adored god is Fire, and their patron is the Devil. They are the most wicked of Adams breed in giving, they hold the most mischievous of creeds and the worst of beliefs.As for the pretenders of belief among the Sabaists, and the atheists among the philosophers, they do not believe in God, His angels, His Books, and the Day of Judgement. Nor do they believe in any principle or a return to God. To them the universe has no commander, for bidder, sender of prophets and Books, rewarder of the good-doers and punisher of the wrong-doers. In the account of their jurists there exists only nine orbits, ten minds, four pillars, and a chain arranging the succession of existing things, which is rather a chain for mad people than a plausible arrangement that can stand to reason! In general, among all of these (false) religions, Islam is the only religion accepted by God 1, of which there is no other religion on earth, and the rest are obscure like a tiny unknown planet behind a shroud of misty clouds.God looked at all the people on earth, Arabs and non-Arabs, and abhored them except a number of the people of the Book. In this dreary pitch-darkness, God raised up the sun of the Message like a luminous lantern, and bestowed it on the people of the earth a gift greater than thanks-giving, and the earth shone completely by its light, and this light emanated till it covered all corners and horizons, and the crescent of true Guidance matured to a full moon, and the True Religion of God progressed rapidly.Thanks to God who rescued us from the pitches of darkness by sending us Muhammad (peace be upon him), and opened the door of True Guidance in front of us till the Day of Judgement, and made us see through His light the strayers from the Right path floundering in their misguidance, wandering about in their inebriety, faltering in their ignorance, and dithering in their uncertainty. They do believe; but in idolatry! they seek a lord other than God. they do know; but only about the perceivable phenomenae of life on earth and they are oblivious about the Hereafter. They do prostrate but to the Cross, to idols and to the sun. They know how to deceive; but they are only deceiving themselves though they do not know it:“Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Qur’an), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur’an) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements, acts of worship)], while before that they had been in manifest error.” (Quran, Aal ‘Imran [3]: 164)And: “Similarly (to complete My Blessings on you), We have sent among you a Messenger (Muhammad) of your own, reciting to you Our Verses (the Qur’an) and purifying you, and teaching you the Book (the Qur’an) and the Hikmah (i.e. Sunnah, Islamic laws and Fiqh - jurisprudence), and teaching you that which you used not to know.” (Quran, Al-Baqarah [2]: 151)Praise be to God who enriched us with His Sharia which exhorts wisdom and spiritual growth, and embraces the commands for justice and charity, and prohibits all sinful deeds and reprehensive acts and injustice. Kindness and favours return to God for what He bestowed upon us graciously and for selecting us to be above all nations (being the guardians to His True Religion Islam). To Him we supplicate to inspire us to be grateful and deserving for His blessing, and to open in front of us the doors for repentance, forgiveness, and a mercy, because the most endeared means to the benevolent is to supplicate to Him through his good deeds and to confess to Him that the whole matter belongs to Him, to His favours and kindness. We return to Him with gratitude for His blessing on us, we return to Him to forgive our sins, ignorance, unjustness, and the excesses we commit in managing our affairs. This is the plea in our hands to gain recompense and be rescued from the most severe penalty. As long as our mistakes are not deliberate, but are mistakes committed in the course of our pious endeavours, the blessing of God will not desert us.However, some of our mistakes may exhaust all of our good deeds and require more devout obedience to God. The recompense may be greater if our intentions and deeds are unsullied and are purely endeavoured out of love for God and according to His commands. The matter is not more than hanging earnestly to the gems of His forgiveness,putting our trust in Him, shielding ourselves from His retribution to protect and guide us, submitting and supplicating to Him imploring for His givings, stretching our lacking hands with humbleness towards Him, asking and admitting our need for Him at all times. He who is given a gust from His abundant Mercy, or receives a glance from His Compassion, would spring alive from among the dead, and would be engulfed from every direction with plenty of bounties, and all the armies of worries, heart-breaks and sorrows would retreat being defeated away from him. 0 God! if once in a life time You glance at me with mercy I will live forever happy.One of the duties toward God is to parry those who disparage the apostle.Some of the duties toward God is to parry those who disparage His Book, His Apostle, and His Religion, and to contend against them with reason and evidence, with heart and inspiration, with a sword or a spear (if they resort to similar means). No one would have faith as little as a grain of mustard if he relinquishes this duty. It came to us that some questions asked by some of the non-Muslims were not answered satisfyingly, and the Muslims failed to find the suitable remedy for the malady. They thought that answering by hitting back cruciatingly would generate the answer that would resolve the matter once for good. But the faith rejecters said: «our companions were right when they said that Islam advanced by the sword not by the Book».Both parties dispersed in disagreement: one as a striker, and the other being struck, and the grounds are lost between the asker, the asked, and what is asked for. A responsible replier would roll up the sleeves of the arm on firm will and stand up on the steady ground of diligence asking God for help to defend His cause and relying on Him to say and do what pleases Him. He should not say what the incapable ignorant had said: «The Faith rejecters can only be treated with the sword and there is no need to reason with them».Such an attitude is an expression of resourcelessness and a resort to escape from the confrontation, incompetence and feebleness. One should follow the bidding of God in debating with the faith rejecters after calling them to embrace Islam. And that is by producing evidences, so that they cannot hide behind the excuse that they were not given proofs:“…So that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, Allah is All-Hearer, All-Knower.” (Quran, Al-Anfal [8]: 42)The sword came but to put the proof into effect (to protect its implementation), and the to redress the obdurate opposer (who stands against the right of self-expression and freedom of speech), and a warning to the evading rejecter. God the Most Sublime said:“Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen. Verily, Allâh is All-Strong, All-Mighty.” (Quran, Al-Hadid [57]: 25)The religion of Islam rose through the guiding Book, and was but defended through the sharp sword. The one and refined Revelation was its source, and through its light the cheeks of the seeker glow. It is the cure for the ill of every reasoning man. It is the remedy of the malady of ignorance.To God I return for good luck, for He opens the doors of the good, and facilitates the means to reach it. God The Exalted says in His Book: “Indeed, the religion in the sight of Allah is Islam.” (Quran, Aal ‘Imran [3]: 19). ↩ " }, { "title": "The Ruling on Declaring a Specific Individual a Disbeliever", "date": "2024-09-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-takfir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.muqbel.net/files/fatwa/muqbel-fatwa4337.mp3", "hijri": "Safar 29, 1446", "link": null, "summary": "Regarding declaring a specific individual a disbeliever when they commit an act that necessitates disbelief—such as contradicting a definitive text or deeming a forbidden matter as permissible—there is no harm in doing so", "category": ["audios","manhaj"], "tags": ["muqbil-ibn-hadi"], "article_taken_from": {"taken_from":[{"web_title":"هل يجوز تكفير المعين","web_url":"https://www.muqbel.net/fatwa.php?fatwa_id=4337"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Muqbil Ibn Hadi Al-Wadi'i","url":"/biography/muqbil/"}]}, "content": "Question:Is it permissible to declare a specific individual a disbeliever, and did the Salaf declare specific individuals as disbelievers in the past?Answer:Praise be to Allah, Lord of the Worlds, and may peace and blessings be upon our Prophet Muhammad, and upon all his family and companions. I bear witness that there is no deity worthy of worship except Allah alone, without partner, and I bear witness that Muhammad is His servant and Messenger.To proceed:Regarding declaring a specific individual a disbeliever when they commit an act that necessitates disbelief—such as contradicting a definitive text or deeming a forbidden matter as permissible—there is no harm in doing so, provided that (as previously mentioned) they actually commit what necessitates disbelief. Otherwise, the Prophet (peace and blessings of Allah be upon him and his family) said, as recorded in Al-Sahih: “Whoever says to his brother, ‘O disbeliever,’ it will apply to him if it is true; otherwise, it will return upon the one who said it.”As for cursing a specific individual who is a sinner among the Muslims, the correct view is that it is not permissible. This is because the Prophet (peace and blessings of Allah be upon him and his family) said to Umar—when he spoke to Nu’ayman, as recorded in Sahih al-Bukhari: “May Allah disgrace you, how often you are brought [for drinking alcohol]!”—the Prophet (peace and blessings of Allah be upon him and his family) said: “Do not aid Satan against your brother.”However, regarding declaring a specific individual a disbeliever when they commit what necessitates disbelief, Imam al-Shafi’i (may Allah the Exalted have mercy on him) said to Hafs al-Fard: “Indeed, he is a disbeliever,” because he claimed that the Qur’an is created." }, { "title": "The ruling on one who say that The Prophet ﷺ betrayed the trust", "date": "2024-09-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-saying-the-prophet-betrayed-the-trust/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 29, 1446", "link": null, "summary": "There is no doubt in the unbelief of the one who says this; rather this is the severest of unbelief.", "category": ["fatwas","prophets","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ahmad Ibn Yahya an-Najmi","url":"/biography/ahmad-alnajmi/"}]}, "content": "Question:Has the one disbelieved who says that ‘the Prophet ﷺ betrayed the trust or deceived ‘Ali and that Jibril (Gabriel, peace be upon him) was treacherous,’ as the Shi’ah (Shiites, a deviant sect and has nothing to do with Islam) say, upon them be what they deserve from Allah?Answer:There is no doubt in the unbelief of the one who says this; rather this is the severest of unbelief. Since the one who discards the truthfulness of Jibril and Muhammad ﷺ with treachery then this is the severest unbelief and the greatest of it." }, { "title": "Ruling on placing a wreath on a grave", "date": "2024-09-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-placing-wreath-on-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 29, 1446", "link": null, "summary": "This practice is a bidah, and excess in terms of revering the dead, and it is similar to the practice of those who over-rever pious people.", "category": ["fatwas","funerals","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Permanent Committee","url":"/biography/alifta/"}]}, "content": "Question:Is placing a wreath on a grave of a unknown Soldier equal to aggrandizing the Awliya and pious people to the point of worshipping ?Answer:This practice is a bidah (an innovation in religion), and excess in terms of revering the dead, and it is similar to the practice of those who over-rever pious people. It is feared that this practice may lead to building domes above their graves, seeking their blessing, and their taking them for gods besides Allah, Glorious is He. This practice should be stopped lest it lead to Shirk.May Allah exalt the mention of our Prophet Muhammed, his household, and companions and render them safe from evil." }, { "title": "Is there any difference between a Messenger and a Prophet?", "date": "2024-09-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/difference-between-prophet-messenger/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 29, 1446", "link": null, "summary": "A Prophet is one who receives Revelation from Allah of a law, but he is not commanded to propagate it, only to practice it himself, without being called upon to disseminate it.", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Is there any difference between a Messenger and a Prophet?Answer:Yes, the scholars say that a Prophet is one who receives Revelation from Allaah of a law, but he is not commanded to propagate it, only to practice it himself, without being called upon to disseminate it. A Messenger is one who receives Revelation from Allaah of a law and he is called upon to propagate it and to act upon it. Every Messenger is a Prophet, but not every Prophet is a Messenger. The Prophets are more in number than the Messengers, and Allaah has related the stories of some of the Messengers in the Quran and others He has not related. Allaah, the Most High says: “And indeed We have sent Messengers before you (O Muhammad (sallallaahu alaihi wa sallam)): Of some of them We have related to you their story, and some of them we have not related to you their story. And it was not given to any Messenger that he should bring a Sign except by the leave of Allaah.” [Ghafir 40:78]Based upon this Verse, it is plain that every Prophet mentioned in the Quran is a Messenger.Read also: The difference between a prophet and a messenger - answered by Shaykh Ibn Baz" }, { "title": "Are the Prophets also Messengers?", "date": "2024-09-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/are-the-prophets-also-messengers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 29, 1446", "link": null, "summary": "If Muhammad ﷺ was the last of the Prophets, then he (ﷺ) was also the last of the Messengers for there is no Messengership without Prophethood.", "category": ["fatwas","prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:Are the Prophets mentioned in the saying of Allah, the Most High: “Verily, We have inspired you (O Muhammad (peace and blessings be upon him)) as We inspired Nooh…”, Messengers or not? And who is the first Messenger?Answer:The Prophets mentioned in the saying of Allaah, the Most High: “Verily, We have inspired you (O Muhammad (peace and blessings be upon him)) as We inspired Nuh (Noah) and the Prophets after him.” [An-Nisa’ (4):163]The ones who are mentioned in the context of the saying of Allah, the Most High, are all Messengers: “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers.” [An-Nisa’ (4):165]And all the Prophets who are mentioned in the Qur’an are Messengers because of the saying of Allah, the Most High: “And, indeed We have sent Messengers before you (O Muhammad (peace and blessings be upon him)); of some of them We have related to you their story and of some We have not related to you their story.” [Ghafir (40):78]And the first of the Messengers is Nuh (Noah and the last of them is Muhammad ﷺ because of the saying of Allaah, the Most High: “As We inspired Nooh and the Prophets after him.”* [An-Nisa (4):163]And it is established in a hadeeth regarding intercession that the people will come to Noah and they will say to him: “You are the first Messenger that Allah sent to mankind.”And to the saying of Allah, the Most High about Prophet Muhammad ﷺ: “Muhammad is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets.” [Al-Ahzab (33):40]And if Muhammad ﷺ was the last of the Prophets, then he (ﷺ) was also the last of the Messengers for there is no Messengership without Prophethood and to this it is said: “Every Messenger is a Prophet but not every Prophet is a Messenger.”" }, { "title": "The ruling on taking pictures", "date": "2024-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-taking-pictures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 20, 1446 AH", "link": null, "summary": "Pictures of the living -humans and animals- are unlawful except for necessity such as identity, passport, or photos of criminals.", "category": ["fatwas","taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Permanent Committee","url":"/biography/alifta"}]}, "content": "Question:What is the ruling on photographs, when they are for necessity and when they are for adornment?Answer:Pictures of the living (humans and animals) are unlawful except for necessity. Examples of necessity include identity photos, passport photos, or photos of criminals for the purpose of identification and then arrest when they commit a crime or attempt to flee." }, { "title": "The Ruling on Cursing Israel", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-cursing-israel/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/1210612/rk9PLYaSzQoB6HQZuXYhfGOLblw/Cursing_Israel.mp3", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "Do not say May God’s curse be upon Israel, but say May God’s curse be upon the Jews or Yahudi instead.", "category": ["fatwas","audios","palestine"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "The Jews are known by the name ‘the Jews,’ but they began calling themselves ‘Israel.’ And Israel—peace be upon him—is actually Jacob, the son of Isaac. This is part of their deception.The problem is that some people say: ‘O Allah, curse Israel,’ which effectively means cursing Jacob, peace be upon him. A person must be cautious of this. Or if they say, ‘Allah’s curse be upon Israel’—no. Instead, say: ‘Allah’s curse be upon the Jews’ or ‘May Allah curse the Jews.’ Do not say ‘Israel.’”" }, { "title": "Ruling on Displaying Images of the Wounded for Charitable Fundraising", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-displaying-images-of-the-wounded-for-charitable-fundraising/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://alsalafiyyah.github.io/assets/audios/rule-on-showing-wounds-palestine.mp3", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "This practice is inappropriate. It is not permissible to display images of the wounded.", "category": ["fatwas","audios","palestine"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:​Some exhibitions are organized to illustrate the wounds and suffering of Muslims in Palestine and elsewhere. These exhibitions feature images of the wounded and the deceased, and sometimes these are displayed via video. The intent behind this is to urge Muslims to donate to their brothers. Is this practice permissible?Answer:This practice is inappropriate. It is not permissible to display images of the wounded. Instead, Muslims should be invited to give charity to their brothers and informed that they are in distress and undergoing what they are undergoing due to the actions of the Jews — without displaying images or showing the wounded. This is because such a practice involves the use of photography/depiction, and it also constitutes a form of affectation (unnecessary burdening) that Allah the Exalted has not commanded.Furthermore, it undermines the morale and strength of the Muslims; when you display images of a Muslim who has been mutilated or whose limbs have been severed before the people, it terrifies the Muslims and makes them fear the actions of the enemy. The duty of Muslims is not to manifest weakness, nor to display injuries or such matters. Rather, they should keep them concealed so as not to weaken the resolve and unity of the Muslims." }, { "title": "The Gathering of The Jews in Palestine and the Signs of the Hour", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/jews-gathering-in-palestine-is-sign-of-the-hour/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/3079625/jdiTTiQGyg64LklAeVfYJ5jASPQ/The_Jews_assembling_in_Palestine_is_a_sign_of_the_Day_of_Judgment.mp3", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "The gathering of Jews in Palestine is among the signs of the Hour, for they gather in the end of times in Palestine awaiting the Antichrist.", "category": ["audios","palestine"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "The gathering of Jews in Palestine is among the signs of the Hour, for they gather in the end of times in Palestine awaiting the Dajjal (the Antichrist). The Dajjal will emerge among them, then ‘Isa (Jesus, peace be upon him) will descend and kill him. Their gathering in Palestine is one of the signs of the Hour that the Prophet ﷺ informed us of. Battles and great epics will occur between them and the Muslims in Palestine; in the end, the Muslims will prevail over them and defeat them decisively.The signs and precursors of this have now begun to appear, such as their gathering from all corners of the world into Palestine. This is among the signs of the Hour and a precursor to the wars and epics that will take place, as well as a precursor to the appearance of the Dajjal. This is because they are awaiting the Dajjal, and the Dajjal is from among them—we seek refuge in Allah—he emerges among the Jews and the Jews follow him. These are among the “intermediate signs.”As for the “major signs,” they are those that occur at the very end of time: The appearance of the Dajjal. The descent of the Messiah, Jesus son of Mary (‘Isa son of Maryam, peace be upon him) from heaven, his killing of the Dajjal, and his ruling by Islam. The appearance of Gog and Magog during his time. Then the rising of the sun from the west. The emergence of the Beast.All of these are major signs which, once the first of them occurs, the others follow in quick succession, and the Hour will be established thereafter. Yes." }, { "title": "Is the Crescent a Religious Symbol?", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-the-crescent-a-religious-symbol/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/3008953/1Aok-km1hvB25V732Imy-1CO8cU/Crescent_is_not_Islamic_symbol.mp3", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "This is a custom they adopted, and it has no basis in religion.", "category": ["audios"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:May Allah reward you with goodness and be generous to you, why do Muslims use the crescent symbol on the minarets of their mosques?​Answer:This is a custom they adopted and continued to practice, and it has no basis in religion; rather, it is just one of many customs.Also read:The Ruling on Placing Crescents on Minarets — Shaykh Ibn Uthaymeen" }, { "title": "Concerning Oppressed Muslims in Palestine", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/concerning-oppressed-muslims-in-palestine/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/3161342/bgXga_j7NRASJ0PCeRQWxmmk_yA/Responsibility_towards_Palestine_.mp3", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "Assist them with wealth and donations. Because they are in need. There are among them families, the elderly, children and the poor. Assist them with wealth along with supplicating for them.", "category": ["fatwas","audios","palestine","zakah"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:May Allah reward you with good, this questioner says, what is your advice for the Muslims in light of the conditions which they are living under in Palestine and what actions are obligatory upon the Muslims to do?Answer:The actions which are obligatory upon the Muslims to implement with regards to their brothers who are oppressed and persecuted the world over—but in Palestine it is more severe; the action is to supplicate for them to achieve victory and help and supplicate against their enemies. And assist them with wealth. Assist them with wealth and donations. Because they are in need. There are among them families, the elderly, children and the poor. Assist them with wealth along with supplicating for them." }, { "title": "The Ruling on Placing Crescents on Minarets", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-ruling-on-placing-crescents-on-minarets/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": "https://binothaimeen.net/s/h1KCxuef", "summary": "It is not proper to place crescents atop minarets due to this resemblance, and because of the waste of wealth and time it entails.", "category": ["audios","fatwas"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:May Allah bless you. The listener Muhammad A. A. says: Virtuous Sheikh, what is the ruling on placing the crescent on minarets, as I have heard that this is an innovated matter?Answer:Regarding this question, I would like to read a question that was directed to me and which I answered.The questioner says: “We discussed with some workers who came to our country the topic of the crescents placed on minarets: ‘How are they placed in your countries?’ They replied to us saying: ‘In our countries, they are placed on Christian places of worship and the domes of venerated graves.’ Give us a religious verdict—may Allah reward you with goodness—given this situation, regarding placing them on the mosques of Muslims.”So I answered him: As for placing the crescent on venerated graves, Shaykh Ibn Abd al-Latif ibn Abd al-Rahman ibn Hasan mentioned from Shaykh al-Islam Ibn Taymiyyah—may Allah have mercy on him—in the first volume, page 243 of Al-Durar al-Saniyyah, what textually states:“And the builders of shrines and graves fear other than Allah and hope in other than Allah, to the extent that a group of the perpetrators of major sins, who do not refrain from the foul deeds they commit, when one of them sees the dome of the deceased or the crescent that is atop the dome, he fears committing lewd acts, and one of them says to his companion: ‘Woe to you! This is the crescent of the dome. Thus, they fear the buried deceased, yet they do not fear the One Who created the heavens and the earth and made the crescents of the sky as signs to mark fixed periods of time for mankind and for the pilgrimage (Hajj).’I said: As for placing the crescent on Christian places of worship, it is not far-fetched [that they do so]; however, it has been said that they place crosses upon their places of worship, and Allah knows best. The practice of placing crescents on minarets was a recent occurrence in most parts of the Kingdom [of Saudi Arabia]. It has been said that some Muslims, who imitated others in what they place on their places of worship, placed the crescent in contrast to the Christians placing the cross on their places of worship—just as they named ambulance services ‘The Red Crescent’ in contrast to the Christians naming them ‘The Red Cross.’​Based on this, it is not proper to place crescents atop minarets due to this resemblance, and because of the waste of wealth and time it entails. This fatwa was issued on the fourth of Ramadan in the year 1413 AH.​And I believe this is sufficient in answering the questioner’s query.Also read:Is the Crescent a Religious Symbol? — Shaykh Salih al-Fawzan" }, { "title": "The Ruling on Violating Traffic Rules", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/rule-on-violating-traffic-rules/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "Because of the grave dangers involved in breaking traffic rules, it is not allowed for a Muslim or non Muslim - to break those rules.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:What is the Islamic ruling regarding someone who disregards traffic rules, someone, for example, who passes through a red light?Answer:Because of the grave dangers involved in breaking traffic rules, it is not allowed for a Muslim or non Muslim - to break those rules, the nation, may Allah assist her, has only made those rules for the safety of the Muslims.So it is not allowed for anyone to oppose them. The authorities should punish those who break these rules, setting an example for others, because Allah Almighty deters people from wrong- doing by the ruler where He did not by the Qur’an. The Qur’an and the Sunnah do not deter most people on earth when they want to do evil. Most people are discouraged from doing evil because they fear punishment from the authorities, and this is only a strong indication of the weak level of faith in Allah Almighty and the Last Day; Allah Almighty says: “And most of mankind will not believe even if you desire it eagerly.” [Yusuf: 103].We ask Allah to guide us all and grant us what is needed to do what is right." }, { "title": "Gharqad the tree of the Jews", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-tree-of-the-jews/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "The Prophet ﷺ informed us that when the Muslims fight the Jews, the Jews will try to hide behind trees, every tree will inform the Muslims that a Jew is hiding behind it, except for the Gharqad tree.", "category": ["fatwas","non-muslim","palestine"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:What is the Gharqad (a kind of thorny tree) tree?Answer:This kind of tree is well known in Madinah. The Prophet ﷺ informed us that when the Muslims fight the Jews, the Jews will try to hide behind trees, every tree will inform the Muslims that a Jew is hiding behind it, except for the Gharqad tree, for it is their tree 1. It is narrated from the hadith of Abu Hurayrah that the Messenger of Allah ﷺ said: “The Hour will not begin until the Muslims fight the Jews and the Muslims will kill them, until a Jew hides behind a rock or a tree, and the rock or tree will say: ‘O Muslim, O slave of Allah, there is a Jew behind me, come and kill him.’ Except the gharqad (a thorny tree), for it is one of the trees of the Jews.” (Sahih Muslim 2922) ↩ " }, { "title": "Ruling on lazy performing prayers", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-lazy-performing-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "These people who fast and do not pray, their fast is not accepted. Rather, it is rejected as long as we say that they are disbelievers.", "category": ["fatwas","salah","fasting"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:Some of the young men - may Allah guide them - are lazy about performing the prayer during Ramadhan and other times. However, they strictly guard the fast of Ramadhan, while patiently bearing the thirst and hunger. What do you advise them and what is the ruling on their fast?Answer:My advise for these people is that they contemplate for a while about their situation and that they should know that the prayer (As-Salah) is the most important pillar of Islam after the two Testimonies of Faith. They should know that whoever does not pray, and he abandons the prayer due to being lax about it, then according to the correct view with me, that is supported by the proof of the Book and the Sunnah, he is a disbeliever. His disbelief is that which expels him from the religion as an apostate from Islam.Therefore, the matter is not light, because whoever is a disbeliever, who has apostatized from Islam, no fast or charity is accepted from him. No deed is accepted from him at all. This is due to the Statement of Allah, the Most High: “And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger (Muhammad), and that they do not come to As- Salah (the prayer) except in a lazy state, and that they do not offer contributions except unwillingly.” [at-Tawbah: 54] thus, Allah explained that their contributions, even though they contain considerable benefit for others, are not accepted from them with their disbelief.And He, the Most High said: “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.” [al-Furqan: 23]These people who fast and do not pray, their fast is not accepted. Rather, it is rejected as long as we say that they are disbelievers, as the Book of Allâh and the Sunnah of His Messenger prove. Hence, my advice to them is that they fear Allah, the Mighty and Majestic, and that they guard the performance of the prayer. They should pray them in their times and with the congregation of the Muslims. If they do so, I guarantee for them, by the Power of Allah, that they will find in their hearts a firm desire in Ramadhan and other months to offer the prayer in its times with the congregation of the Muslims. This is because if the human being turns to his Lord, comes to Him and sincerely repents to Him, then he will be better after the repentance than he was before it. This is as Allah mentioned concerning Adam, that after what happened with him of eating from the tree, Allah said: “Then His Lord chose him, and accepted his repentance, and gave him guidance.” [Ta Ha : 122]" }, { "title": "Islamic ruling on frozen chickens", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-frozen-chickens/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "If the above-mentioned meats were imported from the lands of the People of the Scripture, then it is permissible to eat them, as long as you do not know of anything which would be an evidence for its prohibition.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:What is the ruling on meats imported from abroad and also frozen chicken about whose slaughter we do not know anything, since some of the scholars do not encourage buying them?Answer:If the above-mentioned meats were imported from the lands of the People of the Scripture, then it is permissible to eat them, as long as you do not know of anything which would be an evidence for its prohibition, based upon the Words of Allah, Most High: “Made lawful to you this day are At-Tayyibāt [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, catable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them.” [al-Ma’idah: 5]The fact that some slaughterhouses in certain countries of the People of the Scripture slaughter the animals in a manner contrary to the Islamic Law does not necessitate the prohibition of slaughtered animals imported from the lands of the People of the Scripture, unless it is known that, that particular animal is from a slaughterhouse which does not slaughter according to the Islamic Law. Because the basic principle is permissibility and validity, unless something which necessitates otherwise becomes known." }, { "title": "Ruling on fasting without praying", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-fasting-without-praying/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "When it is ruled that he is a disbeliever, then his fasting and other acts of worship are nullified.", "category": ["fatwas","fasting","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Permanent Committee","url":"/biography/alifta"}]}, "content": "Question:I have witnessed some of the Muslim youth fasting, but they do not pray. Is the fast of the person who fasts but does not pray accepted? I have heard some of the preachers telling these youth to break their fast and not to fast, as he who does not pray has no fast.Answer:Whomever the prayer is obligatory upon and he in- tentionally abandons it, rejecting its obligation, then he has disbelieved according to the consensus of the scholars. Whoever abandons it due to being lax and lazy about it, then he has disbelieved according to the correct opinion from the opinions of the people of knowledge. When it is ruled that he is a disbeliever, then his fasting and other acts of worship are nullified. This is due to Allah’s Statement: “And if they had associated partners with Allah, all that they used to do would have been of no benefit to them.” [al-An’am: 88]However, such a person should not be ordered to abandon fasting. This is because his fasting will only increase him in goodness and closeness to the religion. Also, due to the fear of his heart, it is hoped that it will lead him to return to the performance of the prayer and repentance from abandoning it." }, { "title": "The ruling on divorcing a pregnant wife", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-divorcing-a-pregnant-wife/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "Is it permissible to divorce a pregnant wife or not? the answer is there is no objection in divorcing a pregnant woman.", "category": ["fatwas","women","divorce"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:Is it permissible to divorce a pregnant wife or not?Answer:There is no objection in divorcing a pregnant woman; the Prophet ﷺ said to ‘Abdullah bin ‘Umar, may Allah be. pleased with them, when he divorced his wife who was experiencing her menstrual period: Return her, then keep her with you until she becomes purified, then she has a menstrual period, then becomes purified, then divorce her, if you wish, while she is purified and without touching her (i.e. not having sexual intercourse with her) or while she is pregnant." }, { "title": "Ruling on wearing black garment in mourning for the dead", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-wearing-black-garment-in-mourning/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "Wearing black at the time of calamities is a distinction that is invalid, with no basis to it.", "category": ["fatwas","women","funerals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:Is it permissible to wear a black garment for (mourning) the dead, in particular a deceased husband?Answer:Wearing black at the time of calamities is a distinction that is invalid, with no basis to it. When a person is afflicted by some calamity, he should do what the Islamic Law ordains, by saying: “Truly, to Allah we belong and truly, to Him we shall return. O Allah! Deliver me from my calamity and replace it with something better for me.”Because if she says that with faith and belief, then Allah, Most Glorified, Most High will deliver her from it and replace them. with something better. This happened to Umm Salamah, may Allah be pleased with her, when Abu Salamah, may Allah be pleased with him, her husband and cousin died. He was the most beloved of people to her, so she said this invocation. She said: “And I used to say to myself: ‘Who is better than Abu Salamah?”” Then when her waiting period was over, the Prophet ﷺ proposed to her and he was better for her than Abu Salamah, may Allah be pleased with him.Likewise, everyone who says this invocation with faith and belief, Allah, Most High will deliver him from his calamity and give him one better than her. As for wearing special clothes, such as black garments and the like, there is no basis to this and it is something invalid and reprehensible." }, { "title": "The ruling on shaking with both hands", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-shaking-with-both-hands/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "As for shaking with both of his hands, we are not aware of anything in that regard, rather, it should not be done.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Permanent Committee","url":"/biography/alifta"}]}, "content": "Question:Is it permissible to shake using both hands?Answer:For a Muslim male to shake his brother’s hand is permissible due to what has been narrated that proves that. As for a man shaking the hand of a woman whom he is not a Mahram to, then this is not allowed.As for shaking with both of his hands, we are not aware of anything in that regard, rather, it should not be done. It is better that it to be done with only one hand." }, { "title": "Ruling on playing poker", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-playing-poker/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "Card playing has an evil effect on society. It deters people from praying in the mosque; it causes enmity and ill will.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Permanent Committee","url":"/biography/alifta"}]}, "content": "Question:Some people don’t just play poker, but they become engrossed in it. The time for prayer comes and passes yet they neither listen to the call to prayer nor do they attend it in the Masjid (Mosque). They are so absorbed in their game, that they don’t answer people when they greet them upon returning from the Masjid. While they are playing, other members of the household are never at peace, having to listen to loud voices, curses, and oaths, some of which are by Allah Almighty and some of which are not. What is the ruling regarding this game? And what effects does it have on society?Answer:Card playing, as the questioner stated, prevents one from remembering Allah Almighty and praying; moreover, it instills enmity between the players cursing and evil oaths are common to the card table. Sometimes even, people play for money, which is unlawful.Allah Almighty says: “O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab (stone altars), and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan’s handiwork. So avoid that in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah, and from As-Salah. So, will you not then abstain?” [al-Ma’idah: 90-91]People who play cards are sinning by doing so, and are also sinning for all unlawful acts that accompany it, such as cursing, smoking, making false oaths, and not praying in congregation.You asked about the effects card playing has on society. The secure society is made up of two things: following what Allah Almighty ordered us to do and refraining from what He Almighty has prohibited. And because society degenerates when an obligatory deed is forsaken and when an evil deed is perpetrated, card playing has an evil effect on society. It deters people from praying in the Masjid; it causes enmity and ill will; it instills laziness in people, causing them to neglect working to support their families; it encourages people to do what is unlawful. If money is involved, then the profits derived from card playing are also unlawful." }, { "title": "Ruling on Kidney Transplants", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-kidney-transplants/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "If the doctors that specialize in that field decided that she would not be harmed by the removal of her kidney, there is nothing wrong with that.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A friend of mine donated her kidney to her brother, who was suffering from kidney failure. She was told, however, that what she was doing was unlawful, unlawful because the body we have been given is a trust, and we will be asked about that trust on the Day of Judgement.Answer:If the doctors that specialize in that field decided that she would not be harmed by the removal of her kidney, and if they believed that kidney to be of use to her brother, there is nothing wrong with what she did. On the contrary, she will be rewarded if Allah wills because she has helped to save another human being; Allah Almighty says: “And do good. Truly, Allah loves the doers of good.” [al-Baqarah: 195], and the Messenger of Allah ﷺ said:“Allah Almighty helps His servant as long as His servant helps his brother.” (Muslim 2699). And with Allah is the facilitation to do what is right." }, { "title": "The ruling on one who thinks that 'right is wrong and vice versa' ", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-one-who-thinks-that-right-is-wrong-or-vice-versa/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "The people you have described those whose understanding has been distorted until they see good as evil and evil as good.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:What is your opinion about people whose judgements have become perverse: they deem evil to be good, and good to be evil ?Answer:The people you have described those whose understanding has been distorted until they see good as evil and evil as good, making it such that they do not rebuke evil at all nor approve of any good in my opinion, they have exited from the religion and we seek refuge in Allah Almighty from that.This is because when somebody perceives something good in the Shari’ah of Allah Almighty as being evil, he has disbelieved in the Shari’ah. The same can be said for someone who makes out what is evil to be good. This kind of person has believed in the Taghut, and faith is not complete except by rejecting the Taghut and believing in Allah. I advise such people to reflect and give thought to their own situation; they were nothing once and their end consists of their passing away from this earth.Allah Almighty says: “Has there not been over over man a period of time, when he was nothing to be mentioned.” [al-Insan: 1]He also said: “Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will abide forever.” [ar-Rahman: 26-27]And: “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full.” [Aal ‘Imran: 185]If a brief period of contemplation does them no good, let them delve deep into the matter; they will see people coming and going, this one being born and that one dying; this one sick and that one healthy; this one suffering from his wealth and that one suffering from his family. After realizing that there is no eternal life for them on this earth, they should return to Allâh Almighty, and they should know right for what is right, and wrong for what is wrong. And whoever repents to Allah Almighty, Allah Almighty accepts his repentance." }, { "title": "Is it permissible to translate the Quran?", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-it-permissible-to-translate-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "To translate the Qur'an into another language is an impossible task, for the wording of the Qur'an in Arabic is a miracle, one that cannot be replicated in another language.", "category": ["fatwas","quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:Is it permissible to translate the Qur’an, for example, into English, French, or Hebrew?Answer:To translate the Qur’an into another language is an impossible task, for the wording of the Qur’an in Arabic is a miracle, one that cannot be replicated in another language. However, it is permissible to translate the meanings of the Qur’an, which means to translate the explanation or Tafsir of the Qur’an. Therefore one should choose a trusted Tafsir book in Arabic one that is in accordance with the way of our pious predecessors and then proceed to translate it into another language, so that people of other languages may know the meanings of the Qur’an.We should not forget, though, that it is obligatory upon every Muslim to learn Arabic, the language in which the Qur’an was revealed, and the language of the Shari’ah, so that one may correctly understand his religion, his Lord’s speech, and the Prophet’s Sunnah." }, { "title": "Concerning al-Dirar Mosque (the mosque built by the hypocrites)", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dirar-mosque/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "The meaning of 'building' is the mosque that the hypocrites built, the purpose of which Allah described in the above-mentioned verse.", "category": ["fatwas","history"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:What does this verse mean and what building is it referring to?Answer:Allah Ta’ala says: “The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts,unless their hearts are cut to pieces (i.c., till they die). And Allah is All-knowing, All- Wise.” [at-Tawbah: 110] in this verse Allah Almighty is referring to the Masjid that they built it near Masjid Al-Quba, the Masjid of the true believers: “And as for those who put up a Masjid by way of harming and dishelief, and to disunite the believers, and an outpost for those who warred against Allah and His Messenger aforetime, they will indeed swear that their intention is nothing but good. Allah bears witness that they are certainly liars.” [at-Tawbah: 107].Regarding this Masjid, Allah Almighty said to His Prophet ﷺ : “Never stand you therein. Verily, the Masjid whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure. Is then he, who laid the foundation of his building on piety to Allah and His good pleasure, hetter, or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell, And Allah guides not the people who are the wrongdoers. The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts, unless their hearts are cut to pieces (te., till they die). And Allah is All-knowing. All- Wise.” [at-Tawbah: 108-110] the meaning of “building” is the Masjid that the hypocrites built, the purpose of which Allah described in the above- mentioned verse “by way of harming and disbelief, and to disunite the believers, and an outpost for those who warred against Allah and His Messenger.”Allah Almighty said: “The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts.” [at-Tawbah: 110]It will be a cause of hypocrisy and doubt in their hearts because it was built out of disobedience, which has such an effect on the heart. The doubt and hypocrisy continues until the day they die, at which time they will be heading to an even more severe punishment, we seek refuge in Allah Almighty from such an ending. The verse ends with : “And Allah is All-Knowing, All-Wise.” [at-Tawbah: 110] this means that He Almighty is described by knowledge and wisdom, qualities that the two names point two, for Allah’s names point not only to His Self, but also to His perfect qualities.Therefore nothing in the earth or the heavens is hidden from the All-Knowing: His Knowledge embraces all things, forever a knowledge that is neither preceded by ignorance nor followed by forgetfulness. He is the All-Wise, which means that His Wisdom is complete. Hikmah (wisdom) means to put each. thing in its proper place, but the name Al-Hakim is also from the word Al-Hukm, which means mastery and dominion, and Allah Almighty has dominion in this world and in the Hereafter, in affairs of the Universe and in religious rulings. Each one of these two meanings indicate that Allah is Al-Hakim. And Allah Almighty is All-Knowing, All-Wise." }, { "title": "What is the future of occupied Jerusalem?", "date": "2024-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/zionists-jews-occupation-of-palestine/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/3185610/NT0gkf1R8df0NCrEqxIQs-o0abs/Jewish_Occupation_of_Jerusalem.mp3", "hijri": "Safar 19, 1446 AH", "link": null, "summary": "We are upon certainty that the Jews will not have permanency in Palestine.", "category": ["fatwas","audios","palestine"], "tags": ["albani"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Al-Albani","url":"/biography/albani"}]}, "content": "Question:A key point, what is the future of occupied Jerusalem and its destination after the peace treaty with the Jews?Answer:There is no peace. There is no peace except with Islam. The day you see Islam ruling the people then proclaim peace. But we are upon certainty that the Jews will not have permanency in Palestine. This is as Allah the Exalted said: “It is the truth, just as it is the truth that you can speak.” (Adh-Dhariyat 51:23)Because there are authentic narrations that clearly state that when the Dajjal (anti-Christ) appears during the last days, Jesus (peace be upon him) will be in Masjid Al-Aqsa. The Dajjal will appear followed by seventy thousand Jews of Isfahan wearing Persian shawls. They will come with the Dajjal om Isfahan. Therefore, Jesus will be in Jerusalem, where will the Jews be? They will have become a thing of the past. But during this current time, as Allah the Exalted said: “And these days [of varying conditions] We alternate among the people.” (Aal `Imrān 3:140).The Jews certainly have no permanency in Palestine, but who are those who will remove them? They will be removed by Muslims, believers, those upon true monotheism. There is a saying I say in Sham, and I will repeat it. We have a narration that gives us great glad tidings. The summary of the Hadith is the Prophet (peace be upon him) gave glad tidings to the Muslims that they will conquer Constantinople and Rome. Constantinople means Istanbul and Romiya means Rome. The Messenger gave them this great glad tidings. A question was asked. Which of the two cities will be conquered first Constantinople or Rome? He said: “O the contrary, it will be Constantinople. And as you know, Constantinople was conquered. Thus, it remains for the Muslims to conquer Rome.But here is the point. I used to say in Damascus, Rome is the capital of the Christians, the Centre of the Pope. Who is going to conquer this? The Muslims today? We have a village in East Damascus about 15 kilometers away called Douma. I used to say, the Muslims today are not able to conquer Douma let alone conquer the capital of Rome. Rome will be conquered by youth who are not distracted by business nor trade from the remembrance of Allah and the establishment of the prayer. Hopefully, this will be soon." }, { "title": "Ruling on buying from the Jews who are in a state of war against the Muslims", "date": "2024-08-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-buy-from-jews/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://alathar.net//home/esound/index.php?op=stream&co=486&cntid=5496&ftype=1", "hijri": "Muharram 27, 1446 AH", "link": null, "summary": "If they are at war, then it is not permissible to have dealings with them, whether that is in the country they have invaded or occupied, such as the Jews in Palestine, or in their own state.", "category": ["fatwas","audios","palestine","non-muslim"], "tags": ["albani"], "article_taken_from": {"taken_from":[{"web_title":"هل يجوز الشراء و العمل مع اليهود ؟","web_url":"https://alathar.net/home/esound/index.php?op=codevi&coid=5496"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Al-Albani","url":"/biography/albani/"}]}, "content": "Questioner:Since there is war between us and the Jews is it permissible to buy from the Jews and to have economic dealings with them in the European countries?The shaykh:Buying from the Jews?Questioner:Yes, and dealing with them in the lands of Europe?The Shaykh:We do not differentiate between the Jews and the Christians in terms of dealing with them in those countries. It is well known that dealing with the Polytheists and Non-Muslims is permissible if they are amongst Ahlul Dhimmmah (non-Muslims living under Muslim rule and enjoying the protection of the Muslim state), living in the countries or states of Islam. And like that if they are peaceful, not at war, the ruling is the same as that.However, if they are at war, then it is not permissible to have dealings with them, whether that is in the country they have invaded or occupied, such as the Jews in Palestine, or in their own country/state. As long as they remain at war it is not permissible to have dealings with them at all.As for those who are peaceful as we have mentioned, then the basic principle is of permissibility (of dealing)." }, { "title": "Muslims can not achieve glory or overcome their enemies unless they obey Allah and His Messenger", "date": "2024-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/achieve-glory-by-obey-allah-and-messenger/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 02, 1446 AH", "link": null, "summary": "How can glory and might be to Muslims when they are so weak in a corrupted world that Christians and Jews predominate?", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"العزة للمؤمنين","web_url":"https://al-fatawa.com/fatwa/104830"}]}, "shaykhs": null, "muftis": null, "content": "Question:How can glory and might be to Muslims when they are so weak in a corrupted world that Christians and Jews predominate?Answer:Muslims can not achieve glory, overcome their enemies, or have power in the land unless they obey Allah (Exalted be He) and His Messenger (peace be upon him) and act upon Islam and Iman (Faith) inwardly and outwardly. There are proofs for this in the Qur’an, Sunnah (whatever is reported from the Prophet), and Athar (narrations from the Companions).Allah (Exalted be He) states: “Give to the hypocrites the tidings that there is for them a painful torment. Those who take disbelievers for Auliyâ’ (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allâh belongs all honour, power and glory.” [An-Nisa’ : 138-139]He (Glorified be He) also states: “Verily, Allâh will help those who help His (Cause). Truly, Allâh is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat-as-Salât [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], pay the Zakât and they enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures).” [Al-Hajj: 40-41]Moreover, He (Glorified and Exalted be He) states: “Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me.” [An-Nur: 55]In addition, He (Glorified and Exalted be He) states: “O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm.” [Muhammad: 7]Similarly, there are many other glorious Ayahs (Qur’anic verses) that clarify that Muslims’ fulfillment of their religious duties, i.e. believing in Tawhid (belief in the Oneness of Allah), exalting and glorifying Allah, acting upon the Qur’an and Sunnah, performing Salah (Prayer), giving Zakah (obligatory charity), loving pious believers, abhorring the enemies of Allah amongst the hypocrites and the Kafirs (disbelievers), and waging Jihad (fighting/striving in the Cause of Allah) against them so that the Word of Allah becomes uppermost and Kafirs are abased, etc. Are preconditions for granting Muslims power and glory in the land.On the other hand, it is authentically reported on the authority of Ibn ‘Umar that the Prophet (peace be upon him) stated: “I have been sent ahead of the Hour with the sword so that Allah will be worshipped Alone, and my provision has been placed in the shade of my spear, and humiliation has been decreed for those who go against my command, and whoever imitates a people is one of them.” (Related by Imam Ahmad and Abu Dawud). This Hadith thus implies that whoever violates the Prophet’s command will have a portion of humiliation according to their disobedience.Al-Hafidh Ibn Rajab (may Allah be Merciful to him) said while explaining this Hadith: “One of the greatest reasons of humiliation that results from violating the command of the Prophet (peace be upon him) is to abandon Jihad. Whoever follows the way of the Prophet regarding Jihad is granted glory, and whoever abandons Jihad though they are able to conduct it is humiliated. Another proof for this is the following Hadith: “When you enter into the `Inah sale (sale with immediate cash repurchase for profit), follow the tails of oxen, and give up conducting Jihad, Allah will make disgrace prevail over you, and will not withdraw it until you return to your true Din ‘religion’.” Ibn Rajab proceeded, whoever then abandons the Jihad that the Prophet (peace be upon him) used to perform, though they are able to conduct it, and busy themselves with seeking worldly Mubah (permissible) gains; they will be humiliated. What then will be their punishment if they abandon Jihad for being busy with accumulating the Haram (prohibited) gains of this world?”Our Salaf (righteous predecessors) amongst the Sahabah (Companions of the Prophet) and those who followed them acknowledged the fact that all glory lies in adherence to Islam, following the Prophet (peace be upon him), and doing one’s best to obey Allah and His Messenger (peace be upon him) and avoid disobeying them. Our Salaf expressed this fact in their own words such as what is authentically reported from Amir Al-Mu’minin (Commander of the Believers) ‘Umar ibn Al-Khattab (may Allah be pleased with him) that he said: “We are people to whom Allah granted the glory of Islam so if we seek glory in anything other than it ‘Islam’, Allah will humiliate us.”Also, it is authentically reported from Abu Al-Darda’ (may Allah be pleased with him) that when Muslims conquered Cyprus and its people wept and were in great sadness and humiliation, Abu Al-Darda’ (may Allah be pleased with him) began to weep as well. Jubayr ibn Nufayr asked him: “O Abu Al-Darda’ why do you weep on a day that Allah grants glory to Islam and Muslims?” He (may Allah be pleased with him) replied: “O Jubayr, how very despicable people become in the sight of Allah (Glorified and Exalted be He) when they neglect His Command. While they were a powerful and mighty Ummah (nation) and the reign was for them, they abandoned the Command of Allah and thus their status changed as you now see.”In conclusion, every Muslim is responsible according to their ability to ensure glory for the believers. Every Muslim has thus to adhere to the Command of Allah (Exalted be He), to act inwardly and outwardly upon Islam, to advise Muslim fellows, to enjoin Ma`ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect), and to forbid Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) until the affairs of Muslims improve or one dies while obeying Allah to the best of one’s ability. Verily, it is Allah Alone whose help is to be sought." }, { "title": "Ruling on voting and candidacy", "date": "2024-08-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/voting-and-candidacy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 01, 1446 AH", "link": null, "summary": "It is not permissible for a Muslim to nominate himself hoping to be a part of a system disagreeing with the Islamic revealed law.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"التصويت في الانتخابات والترشيح لها","web_url":"https://al-fatawa.com/fatwa/106105"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to vote or nominate for elections, given the fact that our country is not ruled by the law revealed by Allah?Answer:It is not permissible for a Muslim to nominate himself hoping to be a part of a system disagreeing with the Islamic revealed law. Similarly, it is not permissible for a Muslim to vote for anyone who will work in that government unless the one who nominates himself or those who vote for him hope that their participation may enable them to change the system to act upon Shari`ah and are using this as a means to overcome the system of government. Moreover, a person who nominates himself should not accept any position after being elected except if it is in conformity with the Islamic Shari’ah." }, { "title": "What is meant by Al-Siyasah Al-Shar'iyyah?", "date": "2024-08-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/siyasah-as-shariyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 01, 1446 AH", "link": null, "summary": "Al-Siyasah Al-Shar'iyyah is policy that is based on the Qur'an and Sunnah, by the ruler administering justice and the subjects giving loyalty and obedience.", "category": ["rulership","terminology"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"معنى السياسة الشرعية","web_url":"https://al-fatawa.com/fatwa/106102"}]}, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"members":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"},{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr"}]}, "content": "Question:What is meant by Al-Siyasah Al-Shar’iyyah?Answer:Al-Siyasah Al-Shar’iyyah is policy that is based on the Qur’an and Sunnah, by the ruler administering justice and the subjects giving loyalty and obedience. It is explained by the Words 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.” [an-Nisa’: 58] up to His Saying: “O you who believe! Obey Allâh and obey the Messenger (Muhammad (peace and blessings be upon him)), and those of you (Muslims) who are in authority.” [an-Nisa’: 59]." }, { "title": "Is it permissible for a Muslim to support communists?", "date": "2024-08-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-support-communists/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 01, 1446 AH", "link": null, "summary": "It is impermissible for a Muslim to become acquainted with those who adopt false creeds, such as communists, Nasiriyyah, Druze, Qadyaniyyah and other corrupted sects, for other than a Shar'i interest.", "category": ["fatwas","sects"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"انتخاب من يعتنق الفكر الشيوعي أو يسخر بالدين","web_url":"https://al-fatawa.com/fatwa/106117"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a Muslim to become acquainted with communists and support them? What is the ruling on a person who does so?Answer:It is impermissible for a Muslim to become acquainted with those who adopt false creeds, such as communists, Nasiriyyah, Druze, Qadyaniyyah and other corrupted sects, for other than a Shar’i (Islamically lawful) interest, lest they are affected by their false creeds and corrupted morals, or at the very least they may become notorious, according to the saying of the Prophet (peace be upon him), “The similitude of good company and that of bad company is that of the owner of musk and of the one blowing bellows. As for the owner of musk, you would either buy from him; he would offer you free of charge; or you would smell its pleasant odor. As for the one who blows the bellows, he would either burn your clothes, or you shall have to smell its repugnant smell.” (Narrated by Al-Bukhari and Muslim).It is also impermissible to support them in their falsehood, as it entails cooperation in sin and transgression. Allah (Exalted be He) says, “…but do not help one another in sin and transgression.”If a person mixes with them or helps them in falsehood, they have done wrong and injustice as much as they have helped them. They should advise them and guide them to the truth if they deserve it; otherwise, they should avoid them." }, { "title": "Ruling on voting the kuffar in elections", "date": "2024-08-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-voting-the-kuffar-in-elections/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 01, 1446 AH", "link": null, "summary": "Never will Allah grant to the disbelievers a way to triumph over the believers.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a Muslim to vote in elections? If yes, is it permissible for them to vote for Kuffar (disbelievers)?Answer:It is impermissible for Muslims to vote for Kuffar, as this may lead to exalt their status and boost their power and authority, resulting in them having ascendancy over Muslims.Allah (Glorified be He) says: “And never will Allâh grant to the disbelievers a way (to triumph) over the believers.” [An-Nisa: 141]." }, { "title": "It is impermissible for a Muslim to elect a communist", "date": "2024-08-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-electing-a-communist/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 01, 1446 AH", "link": null, "summary": "It is impermissible for a Muslim to elect a communist, a person who mocks religion or one whose loyalty is to nationality, not religion, to represent them in municipal councils.", "category": ["rulership","sects"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"انتخاب من يعتنق الفكر الشيوعي أو يسخر بالدين","web_url":"https://al-fatawa.com/fatwa/106117"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a Muslim to vote in municipal elections for a communist or someone who mocks religion and is loyal to nationality, not religion?Answer:It is impermissible for a Muslim to elect a communist, a person who mocks religion or one whose loyalty is to nationality, not religion, to represent them in municipal councils. Electing them means that they have agreed to them as representatives, and helped them take a position they might use to spread corruption and appoint someone who shares the same corrupted ideology. They might also use this position in doing harm to those who disagree with them and deprive them of their rights by force of their position and mutual interests between them and their colleagues in other municipalities. This also encourages them with their false creeds and makes them do what they like." }, { "title": "On those who say that there are no politics in Islam and no Islam in politics", "date": "2024-08-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-those-who-say-that-there-are-no-politics-in-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 01, 1446 AH", "link": null, "summary": "As for evil politics that are based on corruption, delusion, lies, violating covenants, deceit and breaking promises, this was not prescribed by Shari'ah.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"حكم من يقول لا سياسة في الدين ولا دين في السياسة","web_url":"https://al-fatawa.com/fatwa/106103"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is your view on those who say that there are no politics in Islam and no Islam in politics?Answer: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." }, { "title": "False accusations against Uthman", "date": "2024-08-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/false-accusations-against-uthman/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 01, 1446 AH", "link": null, "summary": "What this author wrote is all lies and falsehood. It is not permissible to spread this, because it is a revilement to the Companions of the Messenger of Allah.", "category": ["rulership","sahabah"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"الطعن في ولاية عثمان رضي الله عنه","web_url":"https://al-fatawa.com/fatwa/104821"}]}, "shaykhs": null, "muftis": null, "content": "Question:An author wrote that ‘Uthman ibn ‘Affan, the Man with Two Lights, (may Allah be pleased with him) was killed when he ruled unjustly and that no one offered the Funeral Prayer for him and that he was not buried until three days after his death, after his body had decayed and it had begun to smell. My question is: Is this true and what is the ruling on those who propagate such stories? Is it permissible for a Muslim to hate these people?Answer:What this author wrote is all lies and falsehood. It is not permissible to spread this, because it is a revilement to the Sahabah (Companions) of the Messenger of Allah (peace be upon him). The Prophet (peace be upon him) said, “Do not revile my Sahabah.”‘Uthman (may Allah be pleased with him) was one of the best Sahabah, the third of the Rightly-Guided Caliphs, and one of the first to enter Islam. He was assassinated and died as a Shahid (martyr), and a wronged man (may Allah be pleased with him and please him)." }, { "title": "The Condition of Proximity in Advising Rulers", "date": "2024-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/videos/condition-in-advising-the-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1446 AH", "link": null, "summary": "This Hadith does not mean that he should criticizes the ruler openly on the mimbars and on the streets, it says in his presence.", "category": ["videos","rulership","hadiths"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:Does the hadith, “The best Jihad is a word of truth spoken in the presence of a tyrannical ruler,” apply to someone who publicly criticizes the ruler through the media?​Answer:No. The hadith specifies “in the presence of” (‘inda) a tyrannical ruler. This means speaking to him directly (face-to-face). It does not say that one should criticize him from the pulpits (minbars) or in the streets. It says “in his presence.”Allah (Almighty and Majestic) said to Moses and Aaron regarding Pharaoh: “So go you both to him,” 1 “And speak to him mildly” 2. al-Quran, Ta Ha (20):47 ↩ al-Quran, Ta Ha (20): 44 ↩ " }, { "title": "Categorizing Those Who Speak Against People of Authority", "date": "2024-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-those-who-speak-ill-of-the-rulers-scholars/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.alfawzan.af.org.sa/sites/default/files/6594.mp3", "hijri": "Muharram 27, 1446 AH", "link": null, "summary": "These people fall into two categories: Either they are Kharijites who promote the ideology of the Khawarij", "category": ["fatwas","audios","rulership","sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:This [questioner] asks: What should our stance be toward those who speak ill of the [Muslim] rulers and the scholars? And if they are among our brothers, is it sufficient to boycott them, or must we report them?Answer:These people fall into two categories: Either they are Kharijites who promote the ideology of the Khawarij; in this case, beware of them and warn others against them. Beware of them and warn others against them.Or, they are people of Ghibah (backbiting) and Namima (slanderous gossip). They are not Kharijites, but they are backbiters and slanderers. They ‘eat the flesh of people’—we seek refuge in Allah from that.Backbiting is an evil, as the Prophet ﷺ said when explaining the verse: ‘And do not backbite one another.’ (Al-Hujurat [49]:12), he said: ‘Backbiting is to mention your brother with something he dislikes.’ Someone asked: ‘O Messenger of Allah, what if what I say about my brother is true?’ He replied: ‘If it is true, then you have backbitten him, and if it is not true, then you have slandered (maligned) him’ — meaning you lied about him. Thus, the backbiter is never free from sin.He is either a liar or a backbiter who ‘eats the flesh’ of people. And ‘eating the flesh’ of the scholars and the rulers is even more severe because of the consequences: the splitting of unity and the cultivation of suspicion toward the rulers and the scholars. This results in ill-will and division among the Muslims.​Therefore, these individuals are either Khawarij or people of backbiting and slander. It is not permissible to sit with them, except for the purpose of offering sincere advice (Nasiha), in the hope that they might abandon this behavior." }, { "title": "The Quran is the Words of Allah and not created", "date": "2024-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-quran-is-the-word-of-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1446 AH", "link": "https://al-fatawa.com/fatwa/104228", "summary": "The difference between the two statements is that claiming that the Qur'an is created is a statement of disbelief that takes the Muslim out of Islam.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the difference between one who says: “My articulation of the Qur’an is created” and one who says: “The Qur’an is created” ?Answer:The difference between the two statements is that claiming that the Qur’an is created is a statement of Kufr (disbelief) that takes the Muslim out of Islam. The authoritative Muslim ruler must ask such a person to repent; if he repents and desists from saying this, he is forgiven; otherwise, he is subject to capital punishment after presenting the truth to him. Whoever claims this is similar to the heretics of pantheism, unionism, Al-Jahmiyyah (a deviant sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) and Al-Mu’tazilah (a deviant sect claiming that those who commit major sins are in a state between belief and disbelief) who claimed that the Qur’an was created. Indeed, the Qur’an is Allah’s Words, for speech is one of Allah’s Attributes. He (Glorified be He) is characterized by all Perfect Attributes, and His Attributes are inherently inseparable from His Divine Self.Thus, there is no separation between Himself and His Attributes. Like His Self, His attributes differ from those of His creatures. The speech of the Creator of mankind is unlike the speech of mankind. According to the consensus of scholars of the Salaf (righteous predecessors), anyone who claims this false statement is a Kafir (disbeliever).Imam Ahmad ibn Hanbal (may Allah be merciful to him) said: “Whoever claims that the Qur’an is created is a Kafir in our opinion, for the Qur’an is part of the Knowledge of Allah and includes the Names of Allah. Thus, when a person says that knowledge is created, he is a Kafir because he claims that Allah did not have knowledge until He created it.”Sufyan Al-Thawry (may Allah be merciful to him) said: “Whoever claims that the Saying of Allah: ”O Mûsâ (Moses)! Verily it is I, Allâh, the All-Mighty, the All-Wise.” [an-Naml 27:9] is created, is a Kafir and must be sentenced to capital punishment.”Similarly, Imam Malik, Ibn ‘Uyaynah, Yahya ibn Ma’in and others maintain that such a person is a Kafir.As for those who say that one’s articulation of the Qur’an is created, it is an ambiguous statement that should be examined. If they mean the voice, it will be accepted; however, if they mean the words uttered, i.e. the Qur’an, it is falsehood. This is the doctrine of Al-Jahmiyyah and Al-Mu’tazilah. So, one must refrain from this general expression and be precise in order to avoid falling into what the heretics have fallen into." }, { "title": "The ruling on political and religious parties Hizb ut-Tahrir and the Ikhwanul-Muslimin", "date": "2024-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-political-parties/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1446 AH", "link": null, "summary": "It is not permissible for Muslims to divide into separate religious groups and parties, with members cursing and fighting each other.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on political and religious parties, such as the Hizb ut-Tahrir and the Ikhwan-ul-Muslimin (the Muslim Brotherhood)?Answer:It is not permissible for Muslims to divide into separate religious groups and parties, with members cursing and fighting each other. Allah not only forbids such factionalism, but censures those who introduce or follow them and threatens them with grievous punishment. Both Allah and His Messenger (peace be upon him) renounced this practice.Allah (Exalted be He) says: “And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” [Aal ‘Imran (3):103]And Allah (Exalted be He) also says: “And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” [Aal ‘Imran (3):105]He (Exalted be He) also says: “Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad صلى الله عليه وسلم) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.” [Al-An’am (6): 159]“Whoever brings a good deed (Islâmic Monotheism and deeds of obedience to Allâh and His Messenger صلى الله عليه وسلم) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allâh and His Messenger صلى الله عليه وسلم) shall have only the recompense of the like thereof, and they will not be wronged.” [Al-An’am (6): 160]It is authentically reported that the Prophet (peace be upon him) said, “Do not become Kafirs (disbelievers) after me, striking the necks (cutting the throats) of each other.”There are many Ayahs (Quranic verses) and Hadith that condemn factionalism in the Din (religion).There is no harm, however, if the Muslim ruler organizes the Muslims and apportions activities to them to enable him to manage the duties he is responsible for, in terms of both the religious and worldly affairs of the Muslim community. In fact it is obligatory on every Muslim ruler to appoint people to different positions to carry out the various matters related to daily life and the Din (religion). So he may appoint a group to work in the field of the science of Hadith, its transmission, recording and differentiating between the Sahih (authentic) and Da’if (weak) narrations, etc. He may also appoint another group to understand, record, and teach the texts of the Hadith, and a third group may be appointed to understand the grammar, vocabulary, and expressions used in the Arabic language, and to reveal its secrets. A fourth group may also be trained for Jihad (fighting in the Cause of Allah), defending the Muslim lands, achieving Islamic conquests, and overcoming the obstacles to the dissemination of Islam. A fifth group may be appointed in industrial and agricultural production, and trade, and so on.These are considered to be the necessities of life, without which no nation can survive. Islam will only be protected and disseminated in this way; by everyone holding fast onto the Qur’an and the guidance of the Messenger of Allah (peace be upon him), his Rightly-Guided Caliphs, and the Salaf (righteous predecessors). Muslim groups should all unite with one goal, to co-operate for the success of Islam, to defend its frontiers, and effect all means that will lead to a happy and easy life. They should all gather under the banner of Islam; following Allah’s Straight Path and avoiding the paths of misguided and doomed sects.Allah (Exalted be He) says: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious - see V.2:2).” [Al-An’am (6): 153]" }, { "title": "Ruling on calling people to Islam through politics", "date": "2024-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-dawah-through-politics/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1446 AH", "link": null, "summary": "It is your duty to work for Islam through calling the people to the Book of Allah and the Sunnah of the Prophet according to the methodology with which Allah guided and commanded the Prophet.", "category": ["fatwas","dawah"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الدعوة والسياسة","web_url":"https://al-fatawa.com/fatwa/112716"}]}, "shaykhs": null, "muftis": null, "content": "Question:Which is better; to work for the benefit of Islam through politics or through calling people to work according to the example of the Prophet (peace be upon him)?Answer:It is your duty to work for Islam through calling the people to the Book of Allah and the Sunnah of the Prophet (peace be upon him) according to the methodology with which Allah guided and commanded the Prophet (peace be upon him) saying: “Invite (mankind, O Muhammad (peace be upon him)) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [An-Nahl: 125]And His saying: “Say (O Muhammad (peace be upon him)): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e. to the Oneness of Allâh - Islâmic Monotheism with sure knowledge). And Glorified and Exalted be Allâh (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allâh; those who worship others along with Allâh or set up rivals or partners to Allâh).” [Yusuf: 108]The Prophet (peace be upon him) explained the way of Da’wah (calling to Islam) to Allah by his sayings, dictations and actions, when he said: “Whoever, among you, sees something abominable should rectify it with his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) by his heart, and that is the least degree of Iman (Faith).” (Related by Ahmad, Muslim and the Compilers of the Sunan (Hadith compilations classified by jurisprudential themes)).He (peace be upon him) said to Mu’adh when he dispatched him to Yemen : “You will soon find yourself in a community of the People of the Book, so first call them to testify that there is no god but Allah, and that I (Muhammad) am the Messenger of Allah; and if they accept this, tell them that Allah has enjoined upon them five Prayers during the day and night; and if they accept it, tell them that Allah has made Zakah obligatory upon them that it should be collected from the rich and distributed among the poor; and if they agree to it, do not pick up (as a share of Zakah) the best of their wealth. Beware of the supplication of the oppressed for there is no barrier between it and Allah.” (Related by Ahmad, Al-Bukhari, Muslim and the Compilers of the Sunan (Hadith compilations classified by jurisprudential themes)).In the Hadith narrated on the authority of Sahl ibn Sa’d (may Allah be pleased with him) the Prophet (peace be upon him) said to ‘Ali (may Allah be pleased with him) when he gave him the command banner on the Day of Khaybar: “Advance cautiously until you reach their open places; thereafter, invite them to Islam and inform them what is obligatory upon them from the Rights of Allah, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels.” (Related by Al-Bukhari and Muslim).The Prophet (peace be upon him) sent to the kings of the neighboring kingdoms to call them to Islam and command them to worship Allah Alone. He mentioned in his dictations to the people of the Book: “O people of the Scripture (Jews and Christians)! Come to a word that is just between us and you, that we worship none but Allâh (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allâh.” [Aal ‘Imran: 64] he promised them with double reward if they respond to his call and warned them against the bad end of their sins and the sins of their nations if they refused.Moreover, He (peace be upon him) called to Islam by his actions. He was a perfect example in Tawhid (belief in the Oneness of Allah) and worship. He was at the highest moral standards through his biography and in dealing with the people where he was never upset or vengeful for himself but he used to get angry if the boundaries of Allah were violated. He was as Allah described him in His Glorious Book: “for the believers (he, peace be upon him) full of pity, kind, and merciful.” [at-Tawbah: 128]And in His saying: “And Verily, you (O Muhammad (peace be upon him)) are on an exalted (standard of) character.” [al-Qalam: 4] Along with other examples of his explanation to the methodology of Da’wah by sayings, dictations and actions.This is the policy of the guided, wise and merciful call depicted by the Prophet (peace be upon him). The Du’ah (callers to Islam) of the Islamic groups should follow its way; the way of wisdom and good preaching and arguing in a better way and to address everyone by their status and address each one with what they understand, perhaps Allah grants victory to His religion through them. He may direct their arrows to the chests of their enemies not to their brethren for He is the One Who responds to supplication." }, { "title": "The ruling on invoking Allah against a ruler who does not judge according to Shari'ah", "date": "2024-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-invoking-allah-against-the-ruler/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1446 AH", "link": null, "summary": "What is the ruling on invoking Allah against a ruler who does not judge according to Allah’s revealed Law?", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"الدعاء على الحاكم الذي لا يحكم بما أنزل الله","web_url":"https://al-fatawa.com/fatwa/111640"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on invoking Allah against a ruler who does not judge according to Allah’s revealed Law?Answer:You should supplicate to Allah to guide him and grant him success, and bring about through him reformation among his people, so that he rules them by Allah’s revealed Law." }, { "title": "Is the Qur'an created?", "date": "2024-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-the-quran-created/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1446 AH", "link": null, "summary": "The Qur'an is the Words of Allah, not created. So, whoever claims that the Qur'an is created is a Jahmite and a disbeliever.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Imam Ahmad ibn Hanbal stated in his book [As-Sunnah]: “The Qur’an is the Words of Allah, not created. So, whoever claims that the Qur’an is created is a Jahmite1, and a Kafir (disbeliever).” I would like to know from Your Eminence why those who claim that the Qur’an was created are considered Kafirs and judged as such by Imam Ahmad (may Allah be merciful to him)?Answer:The Qur’an is truly the Word of Allah. It was sent down to our Prophet Muhammad (peace be upon him) as a revelation. Allah (Exalted be He) states:“And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) seeks your protection, then grant him protection so that he may hear the Word of Allâh (the Qur’ân)” [at-Tawbah (9):6]“And this is a blessed Book (the Qur’ân) which We have sent down, so follow it and fear Allâh (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell).” [al-An’am (6):155]“And (it is) a Qur’ân which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages (in 23 years).” [al-Isra’ (17):106]There are many Ayahs in this context.Accordingly, the Qur’an is the Word of Allah that is not created, and whoever says that it is created is a Kafir (disbeliever). The Speech of Allah is one of His Attributes and whoever claims that one of His Attributes is created is a Kafir, because the Attribute expresses the reality of the Self. Moreover, this false claim necessitates likening Allah’s Attributes to those of His creation. Human beings did not speak until Allah created the faculty of speech in them. So whoever claims that the Words of Allah are created likens Allah to His creation - exalted is Allah above what they ascribe to Him. Allah spoke and will continue to speak as He wills. We do not say that He did not speak until He created speech, nor was void of knowledge until He created knowledge. Evidently, the matter is clear for seekers of truth when Allah guides them. A follower of Jahmiyyah, which is a deviant sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah. ↩ " }, { "title": "There is no such thing as a good bid’ah in the religion", "date": "2024-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/there-is-no-good-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1446", "link": null, "summary": "There is no such thing as a good bid’ah as is claimed by some of the ignorant ones. Innovations – in their entirety are a going astray, as was judged by the Messenger of Allah ﷺ.", "category": ["muqolat","bidah"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "There is no such thing as a ‘good bid’ah (innovation)’ as is claimed by some of the ignorant ones. Innovations – in their entirety are a going astray, as was judged by the Messenger of Allah ﷺ in his saying: “Every bid’ah (innovation) is a going astray.” 1 and in another narration: “And every going astray is in the Hell-fire.” 2.As for the saying of Amir al-Mu’minin ‘Umar bin Al-Khattab (may Allah be pleased with him) concerning the Tarawih prayer: ‘What a good bid’ah this is’ – then he did not intend by this the bid’ah (innovation) in the religion. Since he said this statement when the people gathered to pray the Tarawih prayer, and the Taraweeh prayer is not an innovation. Rather it is a Sunnah which has been established from the Messenger of Allah ﷺ. He prayed it along with his companions on some of the nights of Ramadhan. Then he kept away from them at the end for fear that it should seem obligatory upon them. The affair remained so during the Khilafah of Abu Bakr, and for some time during the Khilafah of ‘Umar, they would pray it separately whereupon ‘Umar gathered the people behind a single Imam, just as they had gathered behind the Messenger of Allah ﷺ.Thus ‘Umar revived this Sunnah, since the object of caution had ceased; which was: taking it as an obligation. So he revived a Sunnah – he did not come with an innovation.Rather his saying: ‘What an good bid’ah this is’ – then his intent with that – and Allah Knows best – was the linguistic meaning of an innovation not the Shar’i (legislative) innovation. This is because legislative innovations are prohibited in Islam, and the proof is based upon what we mentioned: that he intended by it the Tarawih prayer – and the Tarawih prayer is not an innovation – rather it is a Sunnah. Reported by Abu Dawud as Hadeeth no. 4607, and At-Tirmidhi as Hadith no. 2676, and it was declared Sahih (authentic) by Shaykh Al-Albani. ↩ Reported by An-Nasa’i vol 3 pages 188-189 and was declared Sahih (authentic) by Shaykh Al-Albani. (See his Sahih Sunan An-Nasa’i vol 1 page 512 Hadith no. 1577) ↩ " }, { "title": "The Ruling on pronouncing the intention to pray aloud", "date": "2024-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-pronouncing-the-intention-to-pray-aloud/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1446", "link": null, "summary": "Pronouncing the intention is an innovation or bid'ah, and pronouncing it aloud is an even worse sin.", "category": ["fatwas","salah","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:What is the ruling on pronouncing the intention to pray aloud?Answer:Pronouncing the intention is an innovation, and pronouncing it aloud is an even worse sin. The Sunnah only calls for the intention to be made in the heart, because Allaah, the Most Glorified, Most High knows what is secret and what is hidden, for He says: “Say Will you inform Allaah of your religion while Allaah knows all that is in the heavens and all that is in the earth…?” (Al-Hujurat [49]:16)And pronouncing the intention has not been authentically reported from the Prophet ﷺ, nor from his Companions, may Allah be pleased with them, nor from the scholars who came after them. From this it is understood that it is not lawful indeed, it is an innovation and a novelty. And Allah is the Granter of success." }, { "title": "The ruling of travelling to Islamic Lands which has open sinning", "date": "2024-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-travel-to-muslim-lands-which-has-open-sinning/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1446", "link": null, "summary": "The land which is not upon practicing the religion and one which has open lewdness and evil within it, then it is not allowed for a person to travel to it.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:What is the ruling of travelling to Islamic Lands - where there is no ordering the good and no forbidding the evil, and where alcohol and music is sold, and where there is tabarruj [the unveiling of women] and free mixing [of men and women] - for the purpose of trips and tourism.Answer:The land which is not upon practicing the religion and one which has open lewdness and evil within it, then it is not allowed for a person to travel to it; since he will be affected by the evil found therein and be afflicted with that which its people have been afflicted with." }, { "title": "The ruling standing for a minute of silence in memory of martyrs", "date": "2024-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-standing-for-a-minute-of-silence-in-memory-of-martyrs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1446", "link": null, "summary": "This is considered as unacceptable or disapproved of by Islamic law and Muslims of sound intellect, and bid`ah,", "category": ["fatwas","funerals"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الوقوف حدادا على الشهداء","web_url":"https://al-fatawa.com/fatwa/112710"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to stand for a minute of silence in memory of the martyrs? Whenever specific social events start here, the people stand for a minute of silence to mourn or honor the martyrs.Answer:Some people do stand in silence for a while in memory of the martyrs or dignitaries or as a way of honoring and mourning them, this is considered as Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and bid’ah (innovation in religion), as it was not done during the lifetime of the Prophet (peace be upon him), his Sahabah (Companions), or the Salaf (righteous predecessors), nor does this conform to the proprieties of Tawhid (monotheism) and sincere glorification of Allah Alone.In fact, some Muslims who lack knowledge of their religion imitate the disbelieving originators of this Bid`ah and follow their ugly habits and exaggeration in honoring their rulers and celebrities, whether they are alive or dead. The Prophet (peace be upon him) prohibited imitation of the disbelievers.Among the rights that are known in Islam are supplicating to Allah for deceased Muslims, giving Sadaqah (voluntary charity) on their behalf, mentioning their virtues, and refraining from mentioning their evils.There are many other proprieties that Islam has clarified and urged Muslims to observe with their fellow Muslims, whether they are alive or dead; standing silently in memory of the martyrs or well-known personalities is not among them. Actually, the basic principles of Islam reject such a ritual." }, { "title": "The Ruling on Salatul-Hajah and Salat Hifzul Qur’an", "date": "2024-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-salatul-hajah-and-salat-hifzul-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1446", "link": null, "summary": "They are both incorrect; neither Salatul-Hajah nor Salat Hifzul-Qur’an are correct, because it is not possible to confirm such acts of worship except by some legal evidence and there is no legal evidence by which to make them lawful.", "category": ["fatwas","salah","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn ‘Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:I have heard about Salatul-Hajah (The prayer of need) and Salat Hifzul Qur’an (The prayer of Qur’an memorization) - are these prayers or not?Answer:They are both incorrect; neither Salatul-Hajah nor Salat Hifzul-Qur’an are correct, because it is not possible to confirm such acts of worship except by some legal evidence and there is no legal evidence by which to make them lawful." }, { "title": "Refutation upon the followers of bid'ah and deviation", "date": "2024-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refutation-upon-ahlul-bidah-and-deviation/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1446", "link": null, "summary": "The refutations upon the people of innovation are from Jihad in the path of Allah. They are from safeguarding the Shari’ah from having other than it attached to it.", "category": ["fatwas","refutals","manhaj","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz Aal al-Shaykh","url":"/biography/abdulaziz"}]}, "content": "Question:What do you say concerning the statement of the speaker: Indeed, the refutations upon the people of innovations and deviation were not the habitual practice of the Salaf, and that it is not befitting to spread the books of refutations, except amongst the students of knowledge and that they should not be spread amongst other than them?Answer:The refutations upon the people of innovation are from Jihad in the path of Allah. They are from safeguarding the Shari’ah from having other than it attached to it. So writing the books, publishing them and spreading them is the truth and it is a call to the truth and Jihad in the path of Allah. So whoever claims that publishing and spreading the books that contain refutation upon the innovators is an innovated affair, then he is upon error, because Allah the Sublime and Exalted said, “O Prophet! Strive hard against the hypocrites and be harsh with them.” [at-Tawbah (9):73]And Jihad can occur by the hand, or it can be with the tongue, or it can be with the wealth. So from Jihad with the tongue is defending and safeguarding this Shari’ah from everything that has been fabricated into it from doubts and falsities. And from that as well is warning against the innovations and calling to the truth.Due to this, Imam Ahmad (d.241H) and other than him authored books warning against the innovators. So Imam Ahmad wrote the treatise, ar-Radd ’alaz-Zanadiqah within which, he clarified their doubts. And he answered every doubt. And al-Bukhari (d.256H) – rahimahullaah (may Allah have mercy on him) – wrote his book, Khalq Af’aalul-’Ibaad. And other than them from amongst the Imams of Islam wrote books in refutation of the innovators and invalidated their falsities and established the proofs against them. Likewise, Shaykhul-Islam [Ibn Taymiyyah (d.728H)] wrote in refutation upon the Raafidah in his famous book, Minhaajus-Sunnatin-Nabawiyyah fee Naqd Kalaamish-Shi’ah wal-Qadariyyah. And he clarified what they were upon from falsehood and misguidance." }, { "title": "Obey Allah, the Messengerﷺ and those who are in authority", "date": "2024-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/obey-allah-messenger-and-those-who-are-in-authority/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1446", "link": null, "summary": "This Quranic verse is inclusive, including the Scholars and the Rulers, this is what is correct.", "category": ["fatwas","quran","rulership"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:May Allaah reward you, noble shaykh, what is your opinion with regards to the one who says: that which is intended by “those in authority” that are mentioned in the Ayah (Qur’anic Verse) they are the Ulema (scholars) and not the Rulers?Answer:This is a mistake, because the Aayah is inclusive, including the Ulemaa and the Rulers, this is what is correct. Indeed it includes the Rulers and the Ulema, it is said about all of them: “O you who believe! Obey Allah and obey the Messenger (Muhammad (peace and blessings be upon him)), and those of you (Muslims) who are in authority.” (An-Nisa’(4):59)" }, { "title": "The ideology of the Khawarij in present times", "date": "2024-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/the-khawarij-ideology-in-present-times/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1446", "link": null, "summary": "Declaring Muslims to be disbelievers, and—even worse than that—killing Muslims and attacking them. This is ideology of the Khawarij.", "category": ["fatwas","rulership","sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:Are there people in this day and age who carry the ideology of the Khawarij?Answer:Glory be to Allah! Is what is happening now not the very action of the Khawarij? Which is declaring Muslims to be disbelievers, and—even worse than that—killing Muslims and attacking them. This is ideology of the Khawarij. It consists of three core elements: Declaring Muslims to be disbelievers. Rebelling against the authority of the ruler. ​Deeming the shedding of Muslim blood permissible.​These are from the ideology of the Khawarij. Even if a person holds these beliefs in their heart without speaking them or acting upon them, they have become a Khariji in their creed and their views, even if they have not openly expressed them." }, { "title": "Do Muslims Worship The Black Stone and The Ka'bah?", "date": "2024-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-muslims-worship-black-stone-and-kabah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1446", "link": null, "summary": "They contrive lies against us whilst we do not worship the Ka'bah but rather we worship the Lord of the Ka'bah.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:What is the rebuttal to the Malaahidah (atheists) who say: You O Muslims worship a stone and circumambulate around it! So how can you reproach others from worship of idols and statues/images?Answer:This is an evident lie, we do not worship the [black] stone but rather we touch it and kiss it - the same as the Messenger of Allaah ﷺ did - in worship of Allaah and in emulating the Messenger of Allaah ﷺ. The [Black] Stone is from the signs of Allaah similar to when we stand in ‘Arafah, similar to when we stay in Muzdalifah and similar to when we circumambulate around the House (the Ka’bah). Likewise we kiss the Black Stone and touch it or gesture towards it because it is from the signs of Allaah. Hence our kissing it or touching it or signalling towards it is in worship of Allaah not the stone. Furthermore, for this reason when ‘Umar ibn al-Khattab (may Allah be pleased with him) kissed the [black] stone he said: “Indeed I know that you are but a stone you neither benefit nor harm, and if it was not that I saw the Messenger of Allaah ﷺ kiss you I would not have kissed you.” 1Therefore the issue is regarding the matter of following and adhering and not worship of the stone. So they contrive lies against us whilst we do not worship the Ka’bah but rather we worship the Lord of the Ka’bah, so we circumambulate around the Ka’bah in worship of Allaah the Mighty and the Majestic; because Allaah has commanded us with that, so we obey Allaah the Mighty and the Majestic and we follow His Messenger ﷺ. Reported by al-Bukhari (1597), and Muslim (1270) ↩ " }, { "title": "All acts of worship depends on correct aqidah", "date": "2024-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/correctness-aqidah-is-fundamental/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1446", "link": null, "summary": "Faith is not faith except if the aqidah (creed) is correct. And if the aqidah is not correct, then there is no iman, and (there is) no deen (religion).", "category": ["fatwas","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:There is (one) here who is lax concerning the importance of aqidah (creed) and he is of the opinion that iman (faith) is sufficient (for him). Do you have any clarification concerning the importance of aqidah for the Muslim and how it reflects on his life, on his relationship with the (Muslim) society (as a whole) and with the non-Muslims?Answer:In the name of Allaah, the Most Merciful, the Bestower of Mercy. All praise is due to Allaah, the Lord of the all that exists. And may the peace and blessings be upon our Messenger Muhammad and upon his family and his companions. To proceed:The correctness of aqidah is the (most) fundamental principle. This is because bearing witness that Laa Ilaaha Illa Allaah Wa Anna Muhammaddan Rasool Allaah (there is no deity worthy of worship except Allaah and that Muhammad is His Messenger), is the first pillar of Islam. And the Messengers called firstly, to the correction of the aqidah because all acts of worship and behavior depends on it and without the correct aqidah, there is no benefit from (these) deeds. The Most High said: “But if they had joined in worship others with Allaah, all that they used to do would have been of no benefit to them.” (Al-An’am (6):88) and their deeds became invalid.And Allaah said: “Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrong-doers) there are no helpers.” (Al-Maa’idah (5):72)And the Most High said: “And indeed it has been revealed to you (O Muhammad (peace and blessings be upon him)), as it was to those (Allaah’s Messengers) before you: ‘If you join others in worship with Allaah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.’” (Az-Zumar (39):65)From these texts and other than them, it is clear that the correction of the aqidah is from the important (affairs) and at the forefront of the da’wah. And the first (affair) to establish for the da’wah is the correction of aqidah. And the Prophet (peace and blessings be upon him) remained in Makkah for thirteen years after his mission began, calling the people to the correction of the aqidah and to at-Tawhid. And the fara’id (obligatory acts of worship) were not revealed to him except in Madinah.Yes, and the salat (prayer) was made obligatory upon him in Makkah before the hijrah and the rest of the shar’iah was imposed on him after the hijrah. From this we have evidence that deeds are not accepted except after the correction of the aqidah.And this is for the one who says: That the iman is sufficient without having interest for the aqidah. This is contradictory because iman is not iman except if the aqidah is correct. And if the aqidah is not correct, then there is no iman, and (there is) no deen (religion)." }, { "title": "Does rebellion against the rulers occur only by the sword or does it include slandering them?", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/various-ways-of-rebellion/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "Rebellion against the rulers occurs by the sword which is the most extreme form of rebellion and it also occurs by speech, by way of criticising, abusing, and speaking about them in gatherings and on pulpits.", "category": ["fatwas","sects","rulership"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:Does rebellion against the rulers occur only by the sword or does it include slandering them, inciting the people to disobey them and rising up against them?Answer:We have mentioned this and have said that rebellion against the rulers occurs by the sword which is the most extreme form of rebellion and it also occurs by speech, by way of criticising, abusing, and speaking about them in gatherings and on pulpits. This agitates and encourages the people to rebel against the ruler and belittles the ruler in front of their eyes. So speech is a form of rebellion." }, { "title": "Explanation of the Quranic verse 'They are Deaf, Dumb, and Blind, so They Return Not'", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/they-are-deaf-dumb-blind/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "These are three qualities that Allah Almighty described the hypocrites with – deaf, they do not listen to or hear the truth.", "category": ["fatwas","tafsir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:What is the explanation of the verse : “They are deaf, dumb, and blind, so they return not” (Al-Baqarah 2:18) ?Answer:These are three qualities that Allaah Almighty described the hypocrites with – deaf, they do not listen to or hear the truth; dumb, they do not speak the truth; blind, they do not see what the truth is nor do they see by the truth. And because their senses are thus blocked from knowledge, they will not return from their wandering and from their hypocrisy." }, { "title": "The ruling on referring a person as being Haram", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-refering-a-person-as-being-haram/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "If a person does something that is indeed unlawful such as fornication, and then people say about him Haram meaning it is unlawful for him to fornicate, then there is no harm in people saying that.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:When a person does something that is deviant or something that goes against the Shariah, many people call him Haram. Are they sinning when they call someone by this name or are they blameless in doing so?Answer:If a person does something that is indeed unlawful such as fornication, and then people say about him Haram meaning it is unlawful for him to fornicate, then there is no harm in people saying that. But if a person does something that is not unlawful, then it is forbidden to use the word Haram to describe him here, because doing so might confuse between what Allaah made lawful and unlawful in His decree and will, since by their labelling it unlawful they mean Allaah willed it to be such. This is because something could have been prohibited by Allah’s will, or in His Shariah. So what is related to Allaah’s actions, then it is prohibited by His will. What is related to the Shariah, then it is prohibited in the Shariah sense, but the prohibition that results from Allaah’s will is not up to anyone to decide, rather is up to Allaah Almighty to decide. He is the One who does what He wills; what He wills to occur, it occurs, and what He wills not to occur, it does not.So my view is that this phrase be avoided as much as possible. Even in case where they use it to mean something that is correct, when it is assumed that something is likely to occur, or not likely to occur, it is still, in my view, a statement that one should stay away from." }, { "title": "The Ruling on feeling shy or fear from speaking the truth", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-feel-fear-from-speaking-the-truth/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "Shyness that prevents you from speaking the truth is not shyness at all, but only weakness. The shyness that is approved by the Shariah is shyness that prevents you from falsehood and evil.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"To Be Shy From Speaking the Truth is Merely to Be Weak","web_url":"https://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1294"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:My complaint is that a feeling of fear or dread overcomes me when I want to remove an evil or when I want to ask a question to gain knowledge. What is the cure to this condition?Answer:This fear and dread you speak of is from the Shaytan, so be wary of it. Be strong, and dont be shy, for Allaah Almighty is not shy of the truth. Therefore, you should be able to both ask a question to a scholar and prevent someone from doing evil without feeling the least bit of shyness. Shyness that prevents you from speaking the truth is not shyness at all, but only weakness.The shyness that is approved by the Shariah is shyness that prevents you from falsehood and evil. It is the shyness the Prophet (peace and blessings be upon him) intended when he said: “Al-Haya (shyness and modesty) is from faith.” 1 Or, when he said: “Al-Haya is good - (it is) all that is good.” 2 Shyness therefore is legislated when it prevents you from perpetrating fornication, from drinking alcohol, from associating with the enemies of Islam, and from all that is evil. This is the prescribed type of shyness. Al-Bukhari no. 24 and Muslim 36 ↩ Muslim no. 37 ↩ " }, { "title": "Ruling on the one who disobeys the rulers", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-disobeys-the-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "If he criticises the ruler, then this is the madhab of the Khawarij who criticise the rulers, speak about them and incite the people against them.", "category": ["fatwas","sects","rulership"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:What is the ruling regarding the one who disobeys the rulers or criticises them?Answer:Whoever disobeys the command of the ruler then he has disobeyed the Messenger ﷺ. As long as the ruler does not order him with sinning, then disobedience of him is the disobedience of the Messenger ﷺ.Similarly if he criticises the ruler, then this is the madhab of the Khawarij who criticise the rulers, speak about them and incite the people against them. The young rabble who rose up against Uthmaan did not do so except due to the vile Ibn Saba’. He began to speak in the gatherings and incite the people until the foolish people began to rage, and this ended in the killing of Uthman (may Allah be pleased with him). And what tribulations were the Muslims thrown into due to his killing? Things that would make the hair turn grey due the killing of the Caliph and rebelling against him." }, { "title": "Those who declare the Muslim rulers to be disbelievers are from the Khawarij", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-declare-muslim-rulers-to-be-kafir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "Those who declare the Muslim rulers to be disbelievers in general, then these are from the most extreme of the Khawarij.", "category": ["fatwas","sects","rulership"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:What is our position towards those who make takfeer of the Muslim rulers today, generally and in detail? Are they (those who make takfir of the rulers) considered to be from the Khawarij?Answer:Those who declare the Muslim rulers to be disbelievers in general, then these are from the most extreme of the Khawaarij because they do not exclude anyone and give the ruling of disbelief to all the Muslims rulers. So this is most severe form of the madhab of the Khawaarij, because they generalised (the declaration of disbelief)." }, { "title": "Ruling on Clapping One's Hands and Whistling", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-clapping-hands-and-whistling/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "This practice appears to be taken from non-Muslims; therefore, it is not an appropriate thing for a Muslim to do.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:What is the ruling on people whistling and clapping their hands in parties?Answer:This practice appears to be taken from non-Muslims; therefore, it is not an appropriate thing for a Muslim to do. When a Muslim is joyful about something, he says Allahuakbar (Allah is the greatest); or Subhanallah (How perfect Allah is!).Furthermore, it is incorrect to say ‘Allahuakbar’ in unison with a group, as some people do. A person should say this by himself; there is no basis to saying so in unison with others." }, { "title": "Concerning the Hadith 'Whoever Turns Away From My Sunnah'", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-whoever-turns-away-from-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "This means whoever turns away from my way that I follow, then he is not of me. This is because they have chosen another way than the path of the Prophet ﷺ.", "category": ["fatwas","hadiths","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:What is the meaning of the Hadith: “Whoever turns away from my Sunnah, then he is not of me.” Does one fall under this category when he doesn’t pray the Sunnah prayers that come before and after the obligatory one?Answer:The Prophet ﷺ said: “Whoever turns away from my Sunnah, then he is not of me.” 1This means whoever turns away from my way that I follow, then he is not of me. This is because they have chosen another way than the path of the Prophet ﷺ. The optional and voluntary prayers are not related to this Hadith, not performing them is not done with the objective of turning away from the Sunnah of the Messenger ﷺ. Rather, since these acts are optional, and not compulsory, people are permitted by Allaah Almighty not to perform them. So there is a difference between someone who abandons the guidance of the Prophet ﷺ, turning away from it, and one who does not follow it out of laziness or because Allaah Almighty has permitted him not to do so. Al-Bukhari no. 5063 and Muslim no. 1401 ↩ " }, { "title": "Concerning Demonstrations", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/concerning-demonstrations/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "The concept of demonstrations is a new, modern issue. It was not known in the time of the Prophet, nor in the time of the rightly-guided Khalifahs, nor in the time of any of the Companions.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:Are demonstrations considered to be a means from the legitimate means of Da’wah?Answer:All praise and thanks are to Allaah, the Lord of the creations, and may He send prayers and peace upon our chief Muhammad, upon his family, and his Companions, and upon those who follow them in righteousness until the Last Day. As to what follows:Indeed, the concept of demonstrations is a new, modern issue. It was not known in the time of the Prophet ﷺ, nor in the time of the rightly-guided Khalifahs, nor in the time of any of the Companions (may Allah be pleased with al of them).Furthermore, the chaos and disorder that is included in it make it an impermissible matter, so much so that (in includes acts like) the breaking of glass, doors, etc. Results from it, also included within it, is the mixing between men and women, the youth and the elderly, and similar to that from corruptions and detestable things.As for the issue of putting pressure upon the government; if it is a Muslim government, then sufficient for it as an admonishment is the Book of Allaah and the Sunnah of His Messenger ﷺ. This is the best of what could possibly be brought before any Muslim. If it (the government) is a disbelieving one, then it would not even care about these ‘demonstrators’ and perhaps it would behave politely with them outwardly, while inwardly remaining upon what it was on of evil. For this reason, we hold that demonstrations are detestable actions.As for their statements that these demonstrations are peaceful ones, then perhaps they may be peaceful in the beginning or the first time, yet then they become destructive. So I advise the youth to follow the path of those who have proceeded, for indeed Allah has praised the Muhajirin and the Ansar and has praised those who followed them in righteousness." }, { "title": "Concerning bid'ah or innovations in the religion", "date": "2024-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/concerning-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1446 AH", "link": null, "summary": "Bi'dah in reality are indirect criticisms of the Shari’ah; because they necessicate the implication that the Shar’iah is incomplete and that the innovation is a more perfect form of worship to seek nearness to Allaah as the innovator claims.", "category": ["fatwas","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:His eminence, Shaykh Muhammad Ibn Salih al-’Uthaymeen (may Allah have mercy on him) was asked concerning bid’ah (innovations).He replied:The Prophet ﷺ said regarding innovations:“Be careful about the invented matters for every innovation is misguidance and every misguidance is in the fire.”And if this is so, then one has to be warned from following any innovation, whether it is initial or continual, for it is, as the Messenger ﷺ said: “in the fire”, meaning that misguidance is the cause of the punishment in the fire and the Messenger ﷺ warned his nation from the innovations necessitating that that they are a sheer corruption because the Messenger ﷺ said generally concerning this: “every innovation is misguidance”.Therefore, the innovations, in reality are indirect criticisms of the Shari’ah; because they necessicate the implication that the Shar’iah is incomplete and that the innovation is a more perfect form of worship to seek nearness to Allaah as the innovator claims. Then to the innovator we say: “Every innovation is misguidance and every misguidance is in the fire”.And it is a duty to warn about all the innovations and that mankind not worship Allaah except by what Allaah and His Messenger ﷺ have legislated. In this way, one’s Imam will truly be the Prophet ﷺ, for whomsoever follows the path of innovation then he has made the innovator his Imam in that innovation, instead of the Prophet ﷺ." }, { "title": "On the Alleged Repetition in Ibn Abd al-Wahhab’s Works", "date": "2024-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/on-the-alleged-repetition-in-ibn-abdul-wahhab-works/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 18, 1446", "link": "https://www.al-amen.com/vb/showthread.php?t=21291", "summary": "It is either an ignorant individual who has neither studied them nor grasped their reality.", "category": ["wahhabism","manhaj"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:What is your opinion on someone who describes the writings of Imam Muhammad ibn Abd al-Wahhab in jurisprudence (Fiqh) and creed (Aqeedah) as being repetitive?Answer:This falls into one of two categories:First: It is either an ignorant individual who has neither studied them nor grasped their reality. It is incumbent upon such a person, before passing judgment on a matter, to study and comprehend it first, rather than judging it while remaining ignorant of it.Second: Or it is someone harboring misguidance, and these books actively censure his misguidance. This is the most apparent case—he is like a sick individual who loathes the medicine.Nonetheless, we ask Allah to guide him, and we advise him to read these books with deep contemplation and to seek clarification regarding whatever confuses him." }, { "title": "Ruling on accusing Shaykh Al-Islam Ibn Taymiyyah of believing in anthropomorphism", "date": "2024-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-accusing-ibn-taymiyyah-believing-in-tasjim/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 18, 1446", "link": null, "summary": "Anyone who alleges that the Shaykh of Islam Ibn Taymiyyah believed in anthropomorphism is totally ignorant of the creed of Ahl-ul-Sunnah wal-Jama'ah.", "category": ["fatwas","manhaj","wahhabism"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"رمي شيخ الإسلام ابن تيمية بالتجسيم","web_url":"https://al-fatawa.com/fatwa/104500"}]}, "shaykhs": null, "muftis": null, "content": "Question:Some of the beliefs that are common in our country say that the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) believed in Tajsim (anthropomorphism) and that he tried to prove that Allah (Exalted be He) has a body like humans. Moreover, people say that the Shaykh of Islam Muhammad ibn Abdul-Wahhab (may Allah be merciful to him) was a mischievous person; not a righteous one. He spread corruption in the Arab countries and he was astray and caused people to go astray. May Allah protect us from such beliefs. We are sending you two magazines (Nur Al-Yaqin and Al-Fajr Al-Sadiq) to check them.Answer:The Shaykh of Islam Ibn Taymiyyah and the Shaykh of Islam Muhammad ibn Abdul-Wahhab were both Mujaddids (revivalist Muslim scholars), who revived the features of Islam that fell into oblivion in the light of the Qur’an and the Sunnah (whatever is reported from the Prophet). They were both two of the scholars of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). Indeed, they were righteous; not mischievous. They were among those who proved the Names and Attributes of Allah (Exalted be He) as mentioned in the Qur’an and the authentic Sunnah in a manner that befits Allah (Glorified be He).Anyone who alleges that the Shaykh of Islam Ibn Taymiyyah believed in Tajsim is totally ignorant of the ‘Aqidah (creed) of Ahl-ul-Sunnah wal-Jama’ah. Likewise, anyone who alleges that Shaykh Muhammad ibn Abdul-Wahhab was corrupt, not righteous, is ignorant of his ‘Aqidah and the sincere Tawhid (belief in the Oneness of Allah) which he called to and which was consistent with the ‘Aqidah of Ahl-ul-Sunnah wal-Jama’ah. May Allah be merciful with him, the Shaykh of Islam Ibn Taymiyyah, and all Muslim Imams." }, { "title": "Ruling on writing Quranic verses and putting it in water and drink it", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/writing-ayat-and-putting-it-in-water/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "Nothing is authentically reported from the Prophet ﷺ in this regard. So avoiding this practice would be better. And Allah knows best.", "category": ["fatwas","bidah","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"كتابة شيء من آيات القرآن الكريم","web_url":"https://al-fatawa.com/fatwa/112052"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on writing some Ayahs (Qur’anic verses) on a sheet of paper, putting it in water, and then drinking the water? I have seen some people doing so.Answer:Nothing is authentically reported from the Prophet ﷺ, his Rightly-Guided Caliphs, or his Sahabah (Companions, may Allah be pleased with them) in this regard. So avoiding this practice would be better. And Allah knows best." }, { "title": "Is ruqyah performed by a Muslim to another permissible?", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruqyah-performed-to-another/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "Ruqyah (reciting Qur'an and saying supplications over the sick seeking healing) is permissible to be done by one Muslim for another.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"رقية المسلم أخاه بقراءة القرآن عليه مشروعة","web_url":"https://al-fatawa.com/fatwa/112046"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on people who recite the Qur’an on others bearing in mind that some of them call up the Jinn (creatures created from fire), make them testify, and take their promise not to harm those on whom the recitation is made?Answer:Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) is permissible to be done by one Muslim for another. The Prophet ﷺ allowed Ruqyah so long as it did not entail any Shirk (associating others with Allah in His Divinity or worship). However, it is impermissible to use the Jinn, make them testify, and take their promise not to harm those on whom the recitation is made." }, { "title": "Ruqyah against Scorpions", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruqyah-against-scorpions/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "The Ruqyah (recitation for healing or protection) you mentioned is false. Only authentic Ruqyah with Qur'an and supplications authentically reported from the Prophet is permissible.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الرقية الصحيحة ما كانت بالقرآن والأدعية الثابتة","web_url":"https://al-fatawa.com/fatwa/112060"}]}, "shaykhs": null, "muftis": null, "content": "Question:There are invocations claimed to protect against scorpions which have been tried and proven effective. It reads: “O Allah! This is the spell of scorpions and reptiles passed by the Jews and Christians. It says: ‘What makes you cry, O Messenger of Allah?’ He said, ‘A reptile consigned to Hellfire; its tail like a saw with small chest like a dinar. Gabriel descended on its blood. Gabriel descended on its poison crying out thrice to Allah, ‘Be admitted to Allah’s Glory and written in a Preserved Tablet.’”What is the ruling on this? May Allah reward you.Answer:The Ruqyah (recitation for healing or protection) you mentioned is false. Only authentic Ruqyah with Qur’an and supplications authentically reported from the Prophet ﷺ is permissible. An example of this is the Ruqyah made by Abu Sa’id Al-Khudry with Surah Al-Fatihah for healing a Kafir (disbeliever). Consequently, it is not permissible to use this Ruqyah; rather, it must be discarded and warned against." }, { "title": "Ruling on bowing to one’s parents", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-bowing-to-parents/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "This is impermissible and is tantamount to Shirk. Bowing is a form of worship, just like prostration; therefore, it is impermissible.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الركوع لأحد مثل الوالدين","web_url":"https://al-fatawa.com/fatwa/112302"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to perform Ruku‘ (bowing) to one’s parents?Answer:This is impermissible and is tantamount to Shirk (associating others with Allah in His Divinity or worship). Ruku‘ is a form of worship, just like Sujud (prostration); therefore, it is impermissible to bow or prostrate before anyone other than Allah the Exalted." }, { "title": "Ruling on treatment, ruqyah and amulets using Qur'an", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-treatment-ruqyah-amulets-using-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "It is permissible to treat sick people with the Qur'an. But having amulets that contain some parts of the Qur'an is prohibited.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"التداوي من القرآن والتراقي به واتخاذ المعوذات والتمائم منه","web_url":"https://al-fatawa.com/fatwa/112047"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on treating the sick, making Ruqyah (recitation for healing or protection) or amulets or charms using the Qur’an?Answer:Firstly: It is permissible to treat sick people with the Qur’an. It was reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Abu Sa`id Al-Khudry that he said: “Some of the Sahabah (Companions of the Prophetﷺ) set out on a journey and traveled until they came near one of the Arab tribes (at night). They asked them for hospitality but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said, ‘Why do not we go to the people who stayed here at night? It may be that some of them might have something (as treatment).’ They went to the group of the Sahabah and said, ‘Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but nothing benefited him. Have you got anything (useful)?’ One of them replied, ‘Yes, by Allah! I can recite Ruqyah for him, but by Allah as you have refused to accept us as your guests, I will not recite the Ruqyah for you unless you give us something in return.’ They agreed to pay them a flock of sheep. One of the Sahabah then started to blow on him and recite (Surah Al-Fatihah): All the praises and thanks be to Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). The chief then became as energetic as if he was released from chains, and got up and started walking, showing no signs of sickness. They paid them what they agreed on. Some of them (i.e. the Sahabah) then suggested to divide their earnings among themselves, but the one who performed the Ruqyah said, ‘Do not anything until we go to the Prophet ﷺ and narrate the whole story to him and wait for his order.’ Therefore, they went to the Messenger of Allah ﷺ and narrated the story. The Messenger of Allah ﷺ asked, ‘How did you know that Surah Al-Fatihah is a Ruqyah?’ Then he ﷺ added, ‘You did the right thing. Divide (what you have earned) and assign a share for me as well.’“ This Hadith denotes the permissibility of the treatment with the Qur’an.Secondly: Having amulets that contain some parts of the Qur’an is prohibited according to the more correct of the two opinions maintained by scholars in this regard. This is based on the general ruling given in the Hadiths that denote the prohibition of wearing or hanging amulets to block the means leading to sins." }, { "title": "Ruling on prostrate to anyone other than Allah", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-sujud-to-anyone-other-than-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "If they insist on offering Sujud to anyone other than Allah after being informed, they should be sentenced to death for apostasy.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What do you think of the claim of some People that whoever commit themselves to the Message of Muhammad ﷺ and face the Qiblah (Ka’bah-direction faced in Prayer) in Salah (Prayer) is a Muslim and even if they make Sujud (Prostration) to their shaykhs, they will not be considered Kafirs (disbelievers) or be called Mushriks (people who associate others in worship with Allah). These people even claim that Muhammad ibn Abdul-Wahhab was wrong when he stated that those who commit polytheistic acts will be consigned to eternal punishment unless they repent. They maintain that the Mushriks among Muslims will be tortured (for a while) then will enter Jannah (Paradise). None of the followers of Muhammad i.e. Muslims will remain eternally in Hell.Answer:Those who believe in the message of Muhammad ﷺ and in the ordinances of shari’ah (Islamic law), and make Sujud to anyone other than Allah e.g. a Waliy (pious man), a dead person, or a shaykh are considered apostates and Mushriks even if they utter the two testimonies of faith in their Sujud because they act contradictory to their utterances. But they may be excused for their ignorance, and should not be punished until they have been informed. When the evidence is brought forth, they should be given a three-day respite to review the situation in the hope that they may do Tawbah (repentance to Allah). If they insist on offering Sujud to anyone other than Allah after being informed, they should be sentenced to death for apostasy, because the Prophet ﷺ says: “When a Muslim discards his religion, kill him.” (Related by Al-Bukhari in his Sahih (authentic) Book of Hadith on the authority of Ibn Abbas, may Allah be pleased with him).The Information and the establishment of evidence are just to excuse them before applying the punishment not to call them Kafirs only after clarifying the matter for them. Indeed, they are called Kafirs once they make Sujud, vow, or give offerings to anyone other than Allah. Qur’an and Sunnah (whatever is reported from the Prophet) indicated that whoever dies as a Kafir (disbeliever), will not be forgiven and shall abide in Hell forever, because Allah (the Exalted) says: “Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [an-Nisa’ :48] and says: “It is not for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), to maintain the Mosques of Allâh (i.e. to pray and worship Allâh therein, to look after their cleanliness and their building,), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide.” [at-Tawbah: 17]" }, { "title": "Ruling on seeking treatment from a Mushrik", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-seeking-treatment-from-a-mushrik/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "It is forbidden to go to someone who practices acts of shirk, such as making supplications to and seeking help from the dead for the sake of recovery from illnesses.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الذهاب إلى من يفعل أعمال الشرك من دعاء أصحاب القبور والاستغاثة بهم","web_url":"https://al-fatawa.com/fatwa/112062"}]}, "shaykhs": null, "muftis": null, "content": "Question:A man fell seriously ill. He visited many doctors but they could not cure his illness. When he went to a man who is in the habit of making Tawassul (supplicating to Allah through a means) by the dead and seeking their help and blessings, Allah cured him. Is it permissible to go to such a person? This incidence happened many times to the point that people believed that such a person treats the sick through these acts of Shirk (associating others with Allah in His Divinity or worship), we seek refuge with Allah! What is the ruling on this?Answer:It is forbidden to go to someone who practices acts of Shirk, such as making Du`a’ to and seeking help from the dead for the sake of recovery from illnesses. Such a Mushrik (one who associates others with Allah in worship) is thought to be the source of healing since sometimes recovery might coincide with his Shirk practices. It might also be that the sick person is possessed by demons that tempt him to go to those Mushrik people then they stop harming him if he does." }, { "title": "Ruling on going to a diviner in cases of illness", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-going-to-diviner-for-healing/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "It is unlawful to go to soothsayers and diviners who claim the knowledge of the unseen and work with talisman and polytheistic spells even if people describe them as Al-Sayyid.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الذهاب إلى السيد في حالات المرض","web_url":"https://al-fatawa.com/fatwa/112049"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on going to Al-Sayyid (enchanter) in cases of serious disease. It should be noted that the diseased person has an incurable disease. But Al-Sayyid cured many people of this disease and they recovered with Allah’s Will. We believe that it is Allah Who grants recovery. Some people objected to this but we reply that Al-Sayyid is a means to bring recovery just like a doctor. What is the view of Your Eminence on this?Answer:It is permissible for a diseased person to be treated with permissible medicines and the Shar’i (Islamically lawful) Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing). On the other hand, it is unlawful to go to soothsayers and diviners who claim the knowledge of the unseen and work with talisman and polytheistic spells even if people describe them as Al-Sayyid." }, { "title": "Is it permissible for Muslims to use all kinds of Ruqyah?", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/permissible-ruqyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "There is no harm in Ruqyah as long as it does not entail Shirk.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الرقية بما ليس فيه شرك","web_url":"https://al-fatawa.com/fatwa/112059"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for Muslims to use all kinds of Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing)?Answer:Ruqyah is permissible if it does not entail any Shirk (associating others with Allah in His Divinity or worship), such as using Surahs (chapters) and Ayahs (verses) from the Qur’an, or verified forms of Dhikr (remembrance of Allah). However, it is unlawful if it leads to any Shirk such as reciting the names of Jinn (creatures created from fire) or pious people over the patient and saying incomprehensible words. This is impermissible because they may contain Shirk. It is confirmed that the Prophet ﷺ said, “There is no harm in Ruqyah as long as it does not entail Shirk.” (Related by Muslim)." }, { "title": "Ruling on invoking Allah by His Names for healing", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/invoking-allah-by-his-names-for-healing/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "It is permissible to do so due to the general saying of Allah 'And (all) the Most Beautiful Names belong to Allâh, so call on Him by them'.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الدعاء بأسماء الله سبحانه لشفاء الأمراض","web_url":"https://al-fatawa.com/fatwa/106361"}]}, "shaykhs": null, "muftis": null, "content": "Question:Can Muslims make Du’a (supplication) to Allah using His Names for the cure of their illnesses?Answer:It is permissible to do so due to the general saying of Allah (Exalted be He): “And (all) the Most Beautiful Names belong to Allâh, so call on Him by them”.This is also authentically reported from the Prophet ﷺ. He ﷺ pronounced Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) by saying: “O Lord of the people! Remove the difficulty and bring about healing as You are the Healer. There is no healing but Your Healing.”" }, { "title": "Shaykhul Islam Ibn Taymiyyah is one of the imams of Ahlus-Sunnah wal-Jama’ah", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ibn-taymiyyah-is-one-of-the-imams-of-ahlus-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "Shaykh Ahmad ibn Abdul-Halim Ibn Taymiyyah is one of the imams of Ahlus-Sunnah wal-Jama’ah who called people to the truth and to the straight path.", "category": ["fatwas","manhaj"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"هل الإمام ابن تيمية من أهل السنة","web_url":"https://al-fatawa.com/fatwa/112694"}]}, "shaykhs": null, "muftis": null, "content": "Question:Some people claim that Ibn Taymiyyah does not belong to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream). They further claim that he is astray and leading people astray. The same was adopted by Ibn Hajar (Al-Haythami) and other scholars. Is such a claim truthful or not?Answer:Undoubtedly, Shaykh Ahmad ibn ‘Abdul-Halim ibn Taymiyyah is one of the Imams of Ahlus-Sunnah wal-Jama‘ah who called people to the truth and to the right path, through whom Allah supported the Sunnah and subdued the people of Bid‘ah (innovation in religion) and perversity. Thus, whoever judges Ibn Taymiyyah to be otherwise is the real heretic, who is astray and is leading people astray. The realities of things have become obscured to these people that they deem truth to be falsehood and falsehood to be truth. The truth is only known by those people whom Allah has enlightened, when they read the books of Ibn Taymiyyah and those of his opponents and compare his biography with theirs, which stand as the best witness and judge between the two parties." }, { "title": "Can Ali ibn Abu Talib aid anyone after his death?", "date": "2024-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/can-ali-repel-after-his-death/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1446", "link": null, "summary": "A person who believes that Ali, or any other dead person, can bring benefit or ward off harm is a Mushrik, because this is particular to Allah, the Exalted, alone.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"القول بأن علي رضي الله عنه يدفع المصائب عن غيره بعد موته","web_url":"https://al-fatawa.com/fatwa/112110"}]}, "shaykhs": null, "muftis": null, "content": "Question:Can Ali (may Allah be pleased with him) aid anyone in times of distress?Answer:Ali (may Allah be pleased with him) was killed and was not even aware of his killer’s plot, nor was he able to protect himself from it. How, then, can it be claimed that he can ward off calamities from others after his death, when he could not ward it off himself when he was alive? A person who believes that ‘Ali, or any other dead person, can bring benefit or ward off harm is a Mushrik (one who associates others with Allah in worship), because this is particular to Allah, the Exalted, alone. Whoever attributes this to anyone else out of belief in him or for seeking his help, has taken him as a god. Allah the Exalted says (what means): “And if Allâh touches you with harm, there is none who can remove it but He, and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He wills. And He is the Oft-Forgiving, the Most Merciful.” (Yunus, 10: 107)" }, { "title": "Ruling on visiting the grave of Arwaz and making offerings for him", "date": "2024-07-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-visiting-grave-of-arwaz/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1446", "link": null, "summary": "Visiting the graves of the pious people for the purpose of seeking their blessings or drawing closer to them, etc, is an act of Shirk.", "category": ["fatwas","funerals"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"زيارة قبر سيدي أرواز والإهداء له","web_url":"https://al-fatawa.com/fatwa/104892"}]}, "shaykhs": null, "muftis": null, "content": "Question:A group of people visits a Masjid (mosque) wherein is buried a Waliy (a pious person) called Sayidi Arwaz. They try to draw closer to him by offering gifts, including coverlets and candles, and they slaughter sacrificial animals there. They do this believing that this Waliy will send their Du‘a’ (supplication) to Allah (Glorified be He). When we asked about this belief, they said that during the French occupation of Algeria, the French Forces fired heavy artillery at this Masjid and could not destroy it. In fact the cannon balls bounced back and killed many of the French soldiers. We would like to know the ruling of the Din (religion of Islam) on this.Answer:Visiting the graves of the Awliya’ (pious people) for the purpose of seeking their blessings or drawing closer to them to ask for their needs to be fulfilled, is an act of Shirk (associating others with Allah in His Divinity or worship) and it is not permissible. Anyone who does this is a Mushrik (one who associates others with Allah in His Divinity or worship), because it involves performing worship to other than Allah (Exalted be He). Allah (Exalted be He) says: “…so invoke not anyone along with Allâh.” (Al-Jinn : 18)." }, { "title": "Ruling on disbelieving in Salafiyyah", "date": "2024-07-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-disbelieving-in-salafiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://alsalafiyyah.github.io/assets/audios/rule-on-saying-disbelieve-in-salafiyyah.mp3", "hijri": "Muharram 16, 1446AH", "link": null, "summary": "If he means by that statement that he disbelieves in the methodology of the Salaf, their way, and the truth they were upon, then this is disbelief in the Book [of Allah] (Quran) and the Sunnah, and in what the Salaf of this Ummah (nation) were upon.", "category": ["fatwas","audios","manhaj"], "tags": ["abdul-muhsin"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Muhsin Al-Abbad","url":"/biography/abdulmuhsin-alabbad"}]}, "content": "Question:What is your eminence’s opinion regarding someone who says: “I disbelieve in Salafiyyah”?Answer:This is ignorance and an assault upon the truth. If the person means that the use of this specific word is inappropriate, or that a person should not say “I am a Salafi,” then the matter in that case is easier.However, if he means by that statement that he disbelieves in the methodology (Manhaj) of the Salaf, their way, and the truth they were upon, then this is disbelief (Kufr) in the Book [of Allah] (Quran) and the Sunnah [of His Messenger], and in what the Salaf of this Ummah (nation) were upon." }, { "title": "Ruling on following the funeral of grave-worshippers", "date": "2024-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-following-funeral-of-a-grave-worshipper/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 06, 1446", "link": null, "summary": "If such people die in the state which you describe, it is not permissible to follow their funeral procession, to pray over them, to make Du'a and seek forgiveness for them.", "category": ["fatwas","funerals","sects"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"تشييع جنازة عباد القبور","web_url":"https://al-fatawa.com/fatwa/110973"}]}, "shaykhs": null, "muftis": null, "content": "Question:Allah (Exalted be He) says, “It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).” (Qur’an, at-Tawbah: 113). The apparent meaning of this Ayah (Quranic verse) is that it is not allowed to ask for forgiveness for mushrikun (polytheists) even if they are close relatives.Many of us Bedouin Arabs have parents and relatives who are accustomed to slaughtering (animals) beside the grave, seeking to draw close to Allah (Exalted be He) through the occupants of those graves, making vows to offer the meat at their graves, and seeking the help of the occupants of the graves to remove distress and heal disease. There are people who have died in this state, for no one reached them who could teach them about Tawhid and the true meaning of La ilaaha illa-Allah, or who could teach them that vows and supplications are acts of worship that are not right unless they are directed to Allah Alone.Is it correct to walk in their funeral procession, to offer funeral prayer over them, to make Du`a (supplication) and to seek forgiveness for them, to perform Hajj on their behalf and to give charity on their behalf?Answer:If such people die in the state which you describe, it is not permissible to follow their funeral procession, to pray over them, to make Du`a and seek forgiveness for them, to perform Hajj on their behalf or to give charity on their behalf. This is because the actions mentioned above are actions of Shirk, and Allah says in the Ayah quoted above, “It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin”.Moreover, it was authentically reported that the Prophet ﷺ said, “I sought Allah’s permission to beg forgiveness for my mother, but He did not grant it to me. I sought permission from Him to visit her grave, and He granted me permission.”Such people cannot be excused by saying that no one told them or explained to them that the things they were doing were Shirk, because the evidence on that in the Qur’an are very clear, and there were knowledgeable people among them whom they could have asked about whether what they were doing was Shirk or not. However, they turned away and were content with what they were doing." }, { "title": "Ruling on carrying the wife of the deceased", "date": "2024-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-carrying-the-wife-of-the-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 06, 1446", "link": null, "summary": "This practice is prohibited as it is considered an act of Bid`ah. Introducing innovations in religion is not permissible.", "category": ["fatwas","funerals","bidah"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"حمل زوجة المتوفى والطواف بها على القبر","web_url":"https://al-fatawa.com/fatwa/110530"}]}, "shaykhs": null, "muftis": null, "content": "Question:Some peple, if a man dies, a woman who has not menstruated carries his wife around his grave seven times to the right and seven times to the left. Some people advised them not to do this, but they paid no heed to their advice. Please direct us to the right solution. Is that practice permissible or is it an act of Bid`ah?Answer:This practice is prohibited as it is considered an act of Bid`ah (innovation in religion or an act that was not legislated by Allah and His Messenger). Introducing innovations in religion is not permissible." }, { "title": "The Moon Landing", "date": "2024-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-moon-landing/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 04, 1446", "link": null, "summary": "The knowledge about this matter will not increase or decrease our faith. Thus, we should neither believe nor deny what they say.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is your opinion regarding those who claim to have landed on the moon which we, as Muslims, consider one of Allah’s signs?Answer:The knowledge about this matter will not increase or decrease our faith. Thus, we should neither believe nor deny what they say. It is preferable to stop talking about this, for the Muslim who is legally responsible should preoccupy himself with the beneficial Islamic knowledge he needs, such as the knowledge of Aqidah (creed) and Shari`ah (Islamic law)." }, { "title": "Words to be said at times of adversity", "date": "2024-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/words-to-be-said-at-time-adversity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1446", "link": null, "summary": "I live with my parents, brothers, and sisters. We all love and respect each other, all praise be to Allah. I love my family very much and this makes me very worried when any member of my family falls sick to the extent that I cannot speak of anything.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"ما يقال عند المصيبة","web_url":"https://al-fatawa.com/fatwa/110969"}]}, "shaykhs": null, "muftis": null, "content": "Question:I live with my parents, brothers, and sisters. We all love and respect each other, all praise be to Allah. I love my family very much and this makes me very worried when any member of my family falls sick to the extent that I cannot speak of anything. I sometimes make Du’a (supplication), but at other times I keep silent. I often think that one of them may die at any time and I fear trials of faith and inability to be patient, may Allah protect us. I would like Your Eminence to give me some advice in this regard that I may never forget.Answer:Our advice to you is to say at times of adversity: “Inna lillahi wa inna ilayhi raji’un. Allahumma ‘ajurni fi musibati wa-khluf li khayran minha [Verily, to Allah we belong, and unto Him is our return. O Allah, reward me for my calamity and compensate me with something better than it].” We also advise you to refer to the book of Al-Adhkar by Imam An-Nawawi (may Allah be merciful to him) and Tuhfat Al-Akhyar fi Al-Ad`iyah wa Al-Adhkar by Abdul-Aziz ibn Abdullah ibn Baz." }, { "title": "Ruling on preparing food for the people who attend the funeral", "date": "2024-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-preparing-food-for-people-who-attend-funerals/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1446", "link": null, "summary": "Is it permissible for the family of the deceased to cook food during the same day in which a person passes away to serve it to those who attend the funeral procession.", "category": ["fatwas","bidah","funerals"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"دعوى أن القبر مظلم حتى يطعم عن الميت","web_url":"https://al-fatawa.com/fatwa/110542"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for the family of the deceased to cook food during the same day in which a person passes away to serve it to those who attend the funeral procession, and that the food should be served before burying the dead? Those who do this take the Ayahs of Sadaqah (voluntary charity) and spending in the way of Allah as proof in this regard. They also say that the grave is dark and serving food for people will lighten the grave before the deceased enters it.Answer:Preparing food for the people who attend the Funeral is an act of bid’ah (deviant innovation) and an act of jahiliyyah (pre-Islamic time of ignorance). As for the claim that the grave is dark and serving food by the people of the deceased and giving charity on his behalf before burying him will lighten the darkness of the grave before he goes into the grave, this has no origin and saying this is a matter of guesswork because it is a matter of the Ghayb (Unseen) which no one but Allah knows." }, { "title": "Patience During Hardship", "date": "2024-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/patience-during-hardship/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1446", "link": null, "summary": "A Muslim should depend on Allah and hold firm to His Rope in bringing benefit and removing harm. If a person is inflicted with a calamity or adversity, they should be patient and seek Allah's Reward for it.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الصبر عند المصيبة","web_url":"https://al-fatawa.com/fatwa/110967"}]}, "shaykhs": null, "muftis": null, "content": "Question:I do not feel submission or the sweetness of faith. This may happen at times of diversity and calamities. What is the solution to this? Please advise me, may Allah reward you.Answer:A Muslim should depend on Allah and hold firm to His Rope in bringing benefit and removing harm. If a person is inflicted with a calamity or adversity, they should be patient and seek Allah’s Reward for it. A person should also know that these things are inflicted by Allah’s Decree and Predestination. They should ask Allah to remove this adversity and to compensate them with what is good. They should say what is legislated by Allah in cases of calamities. Allah (Exalted be He) says: “…but give glad tidings to As-Sâbirûn (the patient). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.” (al-Baqarah:155-156). A person should also do righteous deeds and avoid evil ones in order to find the sweet taste of faith." }, { "title": "Enduring diseases", "date": "2024-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/enduring-diseases/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1446", "link": null, "summary": "Illness and the like can also be a means of punishment or an expiation for those who show patience on affliction, and hope for Allah’s Reward.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الصبر على المرض","web_url":"https://al-fatawa.com/fatwa/110968"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on the illnesses that befall the sons of Adam (i.e. humans); are they punishments from Allah or tests for His Servants? Are there any Hadiths on this subject?Answer:Allah (Exalted be He) is All-Wise, All-Knowing of what is best for His Servants, as He has full knowing of them and nothing is hidden from Him. Therefore, He afflicts His believing Servants with different types of adversities in their selves, their children, their beloved ones, and their property, so that He (Glorified be He) makes evident - through apparent (real) knowledge - the patient Mu’mins (believers), hopeful of Allah’s Recompense, from the others, which will cause them to earn a great reward from Allah (Exalted is His Majesty). This trial also makes evident the impatient ones who show intolerance and dissatisfaction with the Predestination and Decree of Allah, or they have no patience during calamities, which only increases the Anger of Allah against them.Allah (Exalted be He) says: “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirûn (the patient).” (al-Baqarah:155) And “…but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkîn (the poor)” until His Saying: “…and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqûn (the pious).” (al-Baqarah: 177)He (Glorified be He) also says: “And surely, We shall try you till We test those who strive hard (for the Cause of Allâh) and As-Sâbirûn (the patient), and We shall test your facts (i.e. the one who is a liar, and the one who is truthful).” (Muhammad: 31) This apparent knowledge is only for people; but as for Allah (Glorified be He), He knows since eternity who is patient and who is not.Also, adversities - such as illness, physical disability, and grief - are all means of unburdening the sins and expiating the misdeeds of a Mu’min. It is authentically reported in many Hadith that they unburden sins. It was narrated on the authority of Abu Sa‘id and Abu Hurayrah (may Allah be pleased with them both) that they heard the Messenger of Allah ﷺ saying, “Nothing befalls the believer of disease, fatigue, illness, grief, or even worry that troubles them, but Allah will cause it to expiate for some of their sins.” (Related by Al-Bukhari, Muslim, and At-Tirmidhi)Abdullah ibn Mas’ud, (may Allah be pleased with him) narrated, “I visited the Messenger of Allah ﷺ when he was suffering pain and fever. I touched him with my hand and said, ‘O Messenger of Allah! You are severely sick and feverish.’ The Messenger of Allah ﷺ said, ‘Yes, I ache as much as two men from you ache.” I said, ‘Is it because you get a double reward?’ The Messenger of Allah ﷺ said, ‘Yes, never a Muslim is afflicted with harm, because of illness or anything like it, but Allah will thereby let fall their sins as a tree letting fall its leaves.’” (Related by Al-Bukhari and Muslim)Illness and the like can also be a means of punishment or an expiation for those who show patience on affliction, and hope for Allah’s Reward, according to the general meaning referred to by the previously mentioned texts and Allah’s Saying (Glorified be He): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’ân Verse 35:45).” (ash-Shura’ : 30)." }, { "title": "Allah will punish the person whom He loves beforehand in this world", "date": "2024-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/allah-punish-person-whom-he-loves-in-this-world/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1446", "link": null, "summary": "When Allah wills good for His Slave, He hastens to punish them in this worldly life, and when He wills evil for His Slave, He withholds punishing them for their sin until they come to Him with that sin on the Day of Resurrection.", "category": ["fatwas","hadiths"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"صحة القول بأن من أحبه الله عجل له العقوبة في الدنيا","web_url":"https://al-fatawa.com/fatwa/103645"}]}, "shaykhs": null, "muftis": null, "content": "Question:How correct is the statement ‘Allah will punish the person whom He loves beforehand in this world’? Does (affliction with) disease belong to the punishment by which sins are forgiven?Answer:At-Tirmidhi (may Allah be merciful to him) related on the authority of Anas (may Allah be pleased with him) that the Prophet ﷺ said: “When Allah wills good for His Slave, He hastens to punish them in this worldly life, and when He wills evil for His Slave, He withholds punishing them for their sin until they come to Him with that sin on the Day of Resurrection.” It shares similarities with other Hadiths. Punishments are of numerous types, some of which include illness and so on until the servant meets his Lord (i.e. passes away) and no sin is recorded for him." }, { "title": "Where is the grave of Al-Husayn?", "date": "2024-07-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/where-is-the-grave-of-husayn/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 01, 1446", "link": null, "summary": "Al-Husayn (may Allah be pleased with him) was killed in Iraq in Muharram, 61 A.H. And his body was buried in Iraq. As for the claim that his head was taken to Egypt and buried there, we do not know of any basis for this.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"أين يوجد قبر الحسين رضي الله عنه","web_url":"https://al-fatawa.com/fatwa/112393"}]}, "shaykhs": null, "muftis": null, "content": "Question:The Egyptians claim that the head of Al-Husayn is buried in Egypt, and the Iraqis have a Masjid (mosque) that they call Al-Mashhad Al-Husayni. I do not know how true that is. Where is the grave of Al-Husayn, according to scholarly view?Answer:Al-Husayn (may Allah be pleased with him) was killed in Iraq in Muharram, 61 A.H. And his body was buried in Iraq. As for the claim that his head was taken to Egypt and buried there, we do not know of any basis for this, but it was denied by some of the scholars. There is no harm if you do not know the answer to this question; what is prescribed for you and for other Muslims is to ask Allah to be pleased with him and with all the Sahabah (Companions of the Prophet, may Allah be pleased with them). " }, { "title": "Ruling on bury a Mushaf or Qur'an in the grave of deceased", "date": "2024-07-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-bury-quran-in-the-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 01, 1446", "link": null, "summary": "It is not permissible to bury a Mushaf in the grave with the dead. This act has no basis in the Qur'an and Sunnah.", "category": ["fatwas","bidah"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"دفن المصحف أو القرآن الكريم في قبر المتوفى","web_url":"https://al-fatawa.com/fatwa/103584"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to bury a Mushaf or the Qur’an in the grave of the deceased? What is the Islamic ruling on this?Answer:It is not permissible to bury a Mushaf in the grave with the dead. This act has no basis in the Qur’an and Sunnah, and was not practiced by the Salaf (Righteous Predecessors) of this ummah." }, { "title": "Ruling on gathering on the Prophet's Mawlid", "date": "2024-07-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/gathering-on-mawlid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 01, 1446", "link": null, "summary": "Celebrating the Mawlid is an act of bid‘ah (deviant innovation). The Prophet ﷺ neither celebrated it nor ordered that it be celebrated.", "category": ["fatwas","bidah"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الاجتماع لمولد الرسول عليه الصلاة والسلام","web_url":"https://al-fatawa.com/fatwa/112130"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to gather on the 12th of Rabi‘ul-Awwal to commemorate the Mawlid (the Prophet’s birthday)?Answer:Celebrating the Mawlid is an act of bid‘ah (deviant innovation). The Prophet ﷺ neither celebrated it nor ordered that it be celebrated. The Sahabah (Companions of the Prophetﷺ), who were the keenest to honor and follow the Messenger ﷺ and his Sunnah, did not celebrate it either. Indeed, all goodness lies in following the very way and guidance of the Prophet ﷺ, for he ﷺ said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.”" }, { "title": "Ruling on going out to the market without husband permission", "date": "2024-07-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/going-out-to-market-without-husband-permission/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 28, 1445", "link": null, "summary": "If a woman wants to go out, she should inform her husband about the place she is going to and take his permission as he knows what benefits her.", "category": ["fatwas","women","marriage"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"الخروج إلى السوق دون إذن الزوج","web_url":"https://al-fatawa.com/fatwa/107894"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on a woman going out to the market without her husband’s permission?Answer:If a woman wants to go out, she should inform her husband about the place she is going to and take his permission as he knows what benefits her. For the general meaning of Allah’s Saying: “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) according to what is reasonable, but men have a degree (of responsibility) over them.” [Al-Baqarah: 228] and “Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other.” [An-Nisa’ :34]." }, { "title": "Ruling on saying Allah and His Messenger know best", "date": "2024-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-saying-allah-and-his-messenger-knows-best/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 26, 1445", "link": null, "summary": "As for saying Allah and His Messenger know best, this was permissible during the lifetime of the Messenger, but after his death, we should say Allah knows best.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"حكم الألفاظ التالية يعلم الله لا سمح الله","web_url":"https://al-fatawa.com/fatwa/111943"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the Islamic ruling in your opinion on saying these phrases: “Allah knows that…,” “Allah forbid!” “Allah’s Will,” and “Allah and His Messenger know best”?Answer:There is no harm in saying “Allah knows that…” if the person is saying the truth. There is also no harm in saying “Allah forbid!” if it is said to seek the removal of something that is causing harm. Saying “Allah’s Will” is also permissible if it is intended to attribute anything that befalls a person, whether it is illness, poverty, or the like, to Allah’s Universal Will and Predestination.As for saying “Allah and His Messenger know best,” this was permissible during the lifetime of the Messenger (peace be upon him), but after his death, we should say “Allah knows best,” because the Messenger (peace be upon him) does not know what is happening after his death." }, { "title": "Ruling on applying the phrase Al-Marhum and Al-Maghfur Lahu to the deceased", "date": "2024-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-applying-phrase-almarhum/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 26, 1445", "link": null, "summary": "It is impermissible for anyone to declare that Allah has bestowed forgiveness or mercy upon a deceased person unless there is a clear text.", "category": ["fatwas"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"إطلاق لفظ المرحوم والمغفور له على المتوفى","web_url":"https://al-fatawa.com/fatwa/111941"}]}, "shaykhs": null, "muftis": null, "content": "Question:I often hear people say some words about which I would like to know the Islamic viewpoint. For example, when a person dies some people call him “Al-Marhum” (The person upon whom Allah’s mercy is bestowed). And if the person is of a high rank, they say, “Al-Maghfur Lahu (The Forgiven) such and such.” Have they looked into Al-Lawh Al-Mahfuzh (The Preserved Tablet) to know that someone is forgiven or has been granted Allah’s Mercy? This is why I am inquiring about this issue. Allah (Exalted be He) stated in His Glorious Book: “(And remember) when Allâh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad and the religious knowledge) known and clear to mankind, and not to hide it” (Aal ‘Imran: 187) I would appreciate your guidance in this matter.Answer:Confirming Allah’s Mercy or Forgiveness (Glorified be He) for a deceased person is of the Ghayb (unseen) affairs which no one knows except Allah (Exalted be He), and those informed by Allah from amongst His angels, messengers, or prophets. Thus, it is impermissible for anyone other than those previously mentioned to declare that Allah has bestowed forgiveness or mercy upon a deceased person unless there is a clear text from the infallible one (Prophet Muhammad, peace be upon him). Otherwise, this will be mere guessing about the unseen.Allah (Exalted be He) stated: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh” [Al-Naml, 27:65] and “(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen). Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes)” [Al-Jinn, 72:26-27].However, it is permissible to hope for Allah’s Mercy, Forgiveness, and entering Jannah (Paradise) for a Muslim. We should invoke Allah’s Mercy and Forgiveness for a deceased Muslim instead of declaring it as a fact. Allah (Exalted be He) stated: “Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [Al-Nisa, 4:48, 116] and it is narrated in Sahih Al-Bukhari on the authority of Kharijah ibn Zayd ibn Thabit that “Um Al-Ala’ - an Ansari woman who had pledged allegiance to the Prophet (peace be upon him) - told him that: Uthman ibn Mazh’un was assigned to us when the Ansar drew lots to distribute the Immigrants (to dwell) among themselves. He became ill and we looked after (nursed) him till he died, then we shrouded him in his clothes. The Messenger of Allah (peace be upon him) came to us, and I (addressing the dead body) said, “May Allah’s Mercy be on you, O Abu Al-Sa’ib! I testify that Allah has honored you.” The Prophet (peace be upon him) said, ‘How do you know that?’ I replied, ‘I do not know, by Allah.’ He said, ‘As for him, death has come to him and I wish him all good from Allah. By Allah, though I am the Messenger of Allah, I neither know what will happen to me nor to you.’” Um Al-‘Ala said, “By Allah, I will never attest the righteousness of anyone after that.” 1Allah’s Messenger (peace be upon him) also stated: “By Allah, though I am the Messenger of Allah, I do not know what will happen to me.” 2 this was before the revelation of Allah’s statement (Exalted be He): “Verily, We have given you (O Muhammad) a manifest victory. That Allâh may forgive you your sins of the past and the future” [Al-Fath, 48:1-2] and before Allah (Exalted be He) had informed him (peace be upon him) that he would be of the inhabitants of Jannah (Paradise). Sahih al-Bukhari no. 1243, Musnad Ahmad ibn Hanbal 6/436 ↩ Sahih al-Bukhari no.1243, Musnad Ahmad ibn Hanbal 6/436 ↩ " }, { "title": "Ruling on concluding letters and petitions with the phrase May you last forever", "date": "2024-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-using-phrase-may-you-last-forever/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 26, 1445", "link": null, "summary": "It is a reprehensible act, for immortality belongs to Allah (Praised be He) alone and creatures do not live forever.", "category": ["misc"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"تذييل الخطابات والعرائض بكلمة ودمتم","web_url":"https://al-fatawa.com/fatwa/111944"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on concluding letters and petitions with the phrase “May you last forever”?Answer:It is a reprehensible act, for immortality belongs to Allah (Praised be He) alone and creatures do not live forever." }, { "title": "Ruling on attributing blessings to nature", "date": "2024-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-attributing-blessings-to-nature/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 26, 1445", "link": null, "summary": "It is not permissible to say this sentence 'There are still some natural gifts in our world,' or to write it, even if it is claimed to be metaphorical, because it causes confusion.", "category": ["misc"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"النسبة إلى الطبيعة","web_url":"https://al-fatawa.com/fatwa/111947"}]}, "shaykhs": null, "muftis": null, "content": "Question:A bottled water company wrote a strange sentence on a roadside advertising billboard. It says: “There are still some gifts granted by nature in our world,” and beside it is a picture of flowing water from somewhere. I told them that this is not permissible according to the Shari’ah (Islamic Law), because it is Allah (Glorified and Exalted be He) Who gives us the gift of water, and not nature as the communists say - may Allah destroy them. And what is this nature that they claim has the ability to give water or prevent it? However, they argued that the words are metaphoric, in the same way as you would say: “The prince built the city.” So what is ruling on this sentence? Please, explain this to us, as people see this by day and night, and some of them might think that there is nothing wrong with it, and this may be dangerous for their ‘Aqidah (creed). May Allah (Glorified and Exalted be He) help Muslims understand their religion well, and have a correct ‘Aqidah in which there is no doubt.Answer:It is not permissible to say this sentence: “There are still some natural gifts in our world,” or to write it, even if it is claimed to be metaphorical, because it causes confusion. It makes the heart content with what atheists believe in, as there are many Kafirs (disbelievers) who still deny the existence of Allah, and attribute all incidents, good and evil, to other than Him. Therefore, Muslims should protect their tongues and pens to safeguard themselves from using slogans and expressions used frequently by the atheists in their speech, and to be inwardly and outwardly safe from traces of Shirk (associating others with Allah in His Divinity or worship). It is obligatory on them to accept your advice, and not to be reluctant in correcting their mistake. They should not make excuses to justify their attitude. The truth has more right to be followed, and as the predecessors “Beware of what you have to apologize for.”" }, { "title": "Every human is born in a state of natural disposition of monotheism", "date": "2024-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/every-human-born-fitrah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 26, 1445", "link": null, "summary": "Every child is born in a state of divinely endowed natural disposition of monotheism/Islam, then his parents make him into a Jew or a Christian or a Magian.", "category": ["misc","hadiths"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"الإنسان يولد على فطرة التوحيد","web_url":"https://al-fatawa.com/fatwa/105815"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is the religion one is born into the true one?Answer:Every human is born in a state of fitrah (divinely endowed natural disposition of monotheism/Islam). The Prophet ﷺ said: “Every child is born in a state of fitrah, then his parents make him into a Jew or a Christian or a Magian.” (agreed upon). However, Fitrah alone is not enough to know the details of Tawhid (belief in the Oneness of Allah /monotheism) and how to worship Allah (Glorified and Exalted be He). It is incumbent to learn and try to become versed in religion; to follow and obey the Messenger of Allah ﷺ who conveyed all details that the servants need about religion and ibadah (worship). This is the way a Muslim can know the ibadah for which Allah created humanity. Allah (Glorified be He) says: “And I (Allah) created not the jinns and humans except they should worship Me (Alone).” (Adh-Dhariyat: 56)" }, { "title": "Every bid'ah is a going astray", "date": "2024-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/every-bidah-is-a-dalalah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 26, 1445", "link": null, "summary": "Beware of newly-invented matters (in religion), for every newly-invented matter is a Bid‘ah, and every Bid‘ah is a Dalalah.", "category": ["bidah"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"البدعة الحسنة والبدعة السيئة","web_url":"https://al-fatawa.com/fatwa/112205"}]}, "shaykhs": null, "muftis": null, "content": "Question:Scholars hold different opinions concerning Bid‘ah (innovation in religion); some of them say that there is a good Bid‘ah and a bad one. Is this true?Answer:Bid‘ah, it can be defined as all things invented or acts done for which there is no precedent. It can be either related to the dealings and affairs of worldly life, such as inventing planes, cars, trains, electrical devices, cooking utensils, air conditioners used for warming and cooling, and even war machines such as bombs, submarines, tanks, and other objects made to serve people in this world. Such things in themselves are permissible and there is no sin in inventing them. As for the purpose of inventing and using them; if they are used in beneficial matters, they are good; and if they are meant for evil purposes, such as sabotaging, destruction, and corruption on earth, they are evil and affliction.Bid‘ah can also be in religion. It may fall under ‘Aqidah (creed) or ‘Ibadah (worship), whether in words or actions, such as denying predestination, building Masjids (mosques) and shrines over graves, reciting the Qur’an over the dead, and celebrating the Mawlid (birthdays) to commemorate dead or renowned people, seeking the help of anyone other than Allah, and circumambulating shrines. All these acts and their like are deviation from what is right, because the Prophet (peace be upon him) said: “Beware of newly-invented matters (in religion), for every newly-invented matter is a Bid‘ah, and every Bid‘ah is a Dalalah (deviation from the right)’ Nonetheless, some of these are acts of major Shirk (polytheism), such as seeking help from a source other than Allah in things that only Allah is able to do, slaughtering sacrificial animals and vowing to other than Allah (Exalted be He), and other acts of worship that belong to Allah. Others may lead to Shirk, such as beseeching Allah by virtue of the status of righteous people, swearing by anything other than Allah, and the prohibited utterance: “What Allah wills and you will.”It is noteworthy that as far as acts of worship are concerned, Bid‘ahs are not classed under the Five Rulings on Actions into (Wajib [obligatory], Mustahab [desirable], Mubah [permissible], Makruh [disliked] and Haram [prohibited]) as some people have claimed, for the general rule stated in the Hadith: “Every Bid‘ah is a Dalalah (deviation from what is right).”" }, { "title": "Ruling on one who claims that he saw the Prophet ﷺ in a state of wakefulness", "date": "2024-07-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-claiming-to-see-the-prophet-in-wakefulness/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 25, 1445", "link": null, "summary": "Claiming to see, while awake, the Prophet after his death is a false claim.", "category": ["prophets","sects"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"رؤية الله في الدنيا","web_url":"https://al-fatawa.com/fatwa/105848"}]}, "shaykhs": null, "muftis": null, "content": "Question :What is the ruling on a man who claims that he saw, while in a state of wakefulness, the Prophet (peace be upon him), virgin Maryam (Mary, peace be upon her) breastfeeding ‘Isa (Jesus, peace be upon him), and the souls of believers hovering over graves? he also claims that he has seen Allah (Glorified and Exalted be He).Answer:Claiming to see, while awake, the Prophet (peace be upon him) after his death is a false claim, as well as seeing Maryam and her son, toe souls of believers hovering over graves and seeing Allah (Exalted be He)." }, { "title": "Ruling on reciting Surah Ya-Sin over the dead", "date": "2024-07-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-reciting-surah-yasin-over-the-dead/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 25, 1445", "link": null, "summary": "A Hadith has been reported concerning the recitation of Surah Ya-Sin upon the dying person, but it is a da'if (weak) Hadith that does not stand as proof.", "category": ["funerals","bidah"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"قراءة سورة يس للأموات وإهداء ثوابها إليهم","web_url":"https://al-fatawa.com/fatwa/104387"}]}, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr"}]}, "content": "Question:What is the ruling on reciting the Surah of Ya-Sin over the dead, with the intention of dedicating the reward to them? Is that permissible? If it is, what is the evidence?Answer:Reciting the Qur’an with the intention of dedicating the reward to the deceased person is bid’ah (religious innovation), because there is no evidence to support that act. Furthermore, a Hadith has been reported concerning the recitation of Surah Ya-Sin upon the dying person, but it is a da’if (weak) Hadith that does not stand as proof. Therefore, it is impermissible to continue doing this bid’ah." }, { "title": "Ruling on reciting the Qur'an over the dead for a fee", "date": "2024-06-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-recite-quran-over-the-dead-for-fee/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1445", "link": null, "summary": "It is not permissible to recite the Qur'an in return for a payment and have this as a profession. This is because recitation of the Qur'an is an act of worship and a Qurbah (a good deed by which Allah's Pleasure is sought).", "category": ["bidah","sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr"}]}, "content": "Question:In Morocco, most of the memorizers of the Qur’an say supplications in behalf of some people in return for a sum of money. They may also recite the Qur’an over the dead and on occasions, such as wedding ceremonies, in return for money. The number of supplications and Ayahs (Qur’anic verses) they say and recite depends on the money they receive. What advice should be given to these people? Indeed, they have gone astray and have led others astray, for on some occasions Dhikr (Remembrance of Allah) may be combined with the beating of drums and the playing of pipes. What is the ruling on those who invite them to attend their weddings?Answer:It is not permissible to recite the Qur’an in return for a payment and have this as a profession. This is because recitation of the Qur’an is an act of worship and a Qurbah (a good deed by which Allah’s Pleasure is sought). Acts of worship should not be taken as means of obtaining worldly gains. Allah (Exalted be He) says: “Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire” (Hud 11:15-16).In addition, it is not permissible to combine Dhikr with the sounds of Duff (a tambourine-like instrument without bells), musical instruments, and pipes since this involves disparagement of Dhikr and combing it with forbidden matters. Such habits are ascribed to the Sufis who have gone astray from the right path." }, { "title": "Ruling on hiring people to recite Qur'an for the dead", "date": "2024-06-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-hiring-people-to-recite-quran-for-the-dead/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1445", "link": null, "summary": "Reciting the Qur'an for the souls of the dead or reciting it in the graves or hiring someone to recite it is an act of bid`ah and is not permissible.", "category": ["quran","funerals","bidah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on taking money in return for reciting the Qur’an? Is there a special event that falls due on the fortieth day or one year following the death of a person as people in Egypt believe? Was this common in the era of the Prophet (peace be upon him) or was it introduced by the later generations?Answer:Reciting the Qur’an for the souls of the dead or reciting it in the graves or hiring someone to recite it is an act of Bid`ah (innovation in religion) and is not permissible. Neither the Prophet (peace be upon him) nor his Sahabah (Companions of the Prophet) did so.It was authentically narrated that the Prophet (peace be upon him) used to extend Salam and ask forgiveness for the dead, and Muslims are commanded to imitate him. The Prophet (peace be upon him) said: “Do not make your houses graves. Verily, Satan flees from the house in which Surah Al-Baqarah is recited.”1 this Hadith signifies that Qur’an should not be recited in the graves.Similarly, people’s gathering to visit the graves following forty days or one year after someone’s death is also an act of Bid’ah that has no origin in the Shari’ah (Islamic law). In fact, this habit took place at the time when the Ummah (Muslim nation) was ignorant and weak. Musnad Ahmad, vol. 2, pp. 284, 373, and 388; Muslim, vol. 1, p. 539, no. 780; Al-Tirmidhy, vol. 5, p. 175, no. 2877; Al-Nasa’y, Al-Sunan Al-Kubra, vol. 7, p. 257, vol. 9, p. 754, nos. 7961 and 10735; Ibn Hibban, vol. 3, p. 62, no. 783. ↩ " }, { "title": "Way to deal with the followers of Batiniyyah and Ahlul-bi'dah", "date": "2024-06-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/way-to-deal-with-followers-of-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1445", "link": null, "summary": "You must avoid whoever exposes their Bid'ah and reveres the Prophet's family members excessively whether 'Ali, Fatimah, etc. or even any one of the other Sahabah.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:How can I deal with the Batiniyyin1 and ahlul-bid’ah 2 who come to live in our country? It may be worth mentioning that these people may be students, teachers, physicians, patients, or colleagues.Answer:You must avoid whoever exposes their Bid’ah and reveres the Prophet’s family members excessively whether ‘Ali, Fatimah, etc. or even any one of the other Sahabah (Companions of the Prophet). This is because worshipping the Prophet’s family members and revering the Sahabah excessively is Kufr (disbelief) and Riddah (apostasy). Whoever reveals their Bid’ah must be abandoned. They should not be taken as friends or greeted. These people of Bid’ah do not deserve to be teachers or to be entrusted with any such position as they cannot be trusted. However, those who do not manifest their Bid’ah and show that they are Muslims have to be given the same treatment as other Muslims.A proof for this is narrated in a Sahih (authentic) Hadith that when the Prophet ﷺ was asked: ”What are the best deeds in Islam? The Prophet ﷺ replied: To feed ‘the poor’ and say the greeting of peace (As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)) to those whom you know and those whom you do not Know.” 3 Consequently, whoever reveals their Islam is to be considered a Muslim; we greet them with the greeting of peace and return their greeting. On the other hand, whoever expresses their shirk (polytheism) is not considered our brother (in Islam) while whoever reveals their Bid’ah is to be abandoned until they give it up and surrender to the truth.Likewise, you must stay away from whoever publicly commits sins such as Zina (premarital sexual intercourse and/or adultery) and drinking Khamr (intoxicants) though such sinful people may be Muslims. You must keep away from them until they offer Tawbah (repentance to Allah) from drinking Khamr and stop their abominable actions.Regarding non-Muslim people who enter our country under an ’Ahd (pledge) of security or are given asylum, they have to be given medical treatment, advised, taught, and called to Allah until they are judged by Him (Glorified and Exalted be He). However, if they are Harbi (one who is at war against Muslims), they are not to be given medical treatment, as they will subjected to Allah’s command. Followers of Batiniyyah: a deviant sect that follows many false beliefs such as believing that ‘Ali (may Allah be pleased with him) is a god and that prophethood of Muhammad (peace be upon him) was abrogated by the coming of the Seventh Imam Ja’far ibn Muhammad. ↩ People of bid’ah, followers of religious innovation. ↩ ↩ " }, { "title": "Difference between repentance and praying for forgiveness", "date": "2023-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/difference-between-repetance-and-praying-forgiveness/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_734/nour_73405.mp3", "hijri": "Muharram 11, 1445", "link": null, "summary": "Repentance is regret for what has passed, giving it up, and resolving not to go back to it. This is called repentance. As for praying for forgiveness, it may be repentance or it may be mere words.", "category": ["terminology","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:What is the difference between repentance and praying for forgiveness? Answer:Repentance is regret for what has passed, giving it up, and resolving not to go back to it. This is called repentance. As for praying for forgiveness, it may be repentance or it may be mere words. A person may say: “O Allah, forgive me” or “I seek forgiveness from Allah,” but it is not repentance unless it is accompanied by regret and giving up the sin, and resolving not to go back to it. This is called repentance and it is called praying for forgiveness. The beneficial and productive kind of praying for forgiveness is that which is accompanied by regret, giving up the sin and resolving sincerely not to go back to it." }, { "title": "Ruling on praying behind an imam from the bareilawi sect", "date": "2023-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-praying-behind-imam-barelvi-sect/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1445 AH", "link": null, "summary": "What is the ruling on praying behind an imam from the bareilawi sect, who believes that the Prophet ﷺ is alive and present and can see us.", "category": ["sects"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:What is the ruling on praying behind an imam from the bareilawi sect, who believes that the Prophet ﷺ is alive and present and can see us? Answer:If they believe that, then they have gone against consensus of the Muslims, and if they seek his (ﷺ) help, then that is shirk, so it is not permissible to pray behind them." }, { "title": "A woman is not guilty of sin if she advises her negligent husband", "date": "2023-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/a-woman-advises-her-husband/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 09, 1445 AH", "link": null, "summary": "What is prescribed is that the advice should be given in a kindly and polite manner, because that makes it more acceptable and more beneficial.", "category": ["marriage","women"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:If a woman advises her negligent husband to do his prayers in the mosque or she expresses anger with regard to that, is she guilty of sin, because his rights over her are so great?Answer:A woman is not guilty of sin if she advises her husband when he does something that Allaah has forbidden, such as taking the matter of prayer in congregation lightly or drinking intoxicants or staying up late at night. Rather she will be rewarded for that. What is prescribed is that the advice should be given in a kindly and polite manner, because that makes it more acceptable and more beneficial." }, { "title": "The Jama'ah Is What Conforms To The Truth Even If You Are Alone", "date": "2023-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/jamaah-is-in-accordance-with-the-truth/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 07, 1445", "link": null, "summary": "The Muslim has to seek the truth. If he finds an Islamic center which promotes the truth, or a group in any place which promotes the truth.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:There are some who say that the groups which we are commanded to shun in the hadith of Hudhayfah are the Islamic groups such as the Salafis, the Ikhwan (Muslim Brotherhood, Al-Ikhwan Al-Muslimun) and the Tablighis (Jama’at Al-Tabligh). What do you say concerning that?Answer:When Hudhayfah asked, “O Messenger of Allah, we were in a state of ignorance and evil, then Allah brought us this good. Will there be any evil after this good?” the Prophet ﷺ said, “Yes.” Hudahyfah asked, “Will there be any good after that evil?” He said, “Yes, but it would be tainted with dakhan (i.e. a little evil).” I asked, “What will its dakhan be?” He said, “There will be some people who will guide (people) according to something other than my guidance and will lead them according to something other than my Sunnah. You will see their actions and disapprove of them.” Hudhayfah said, “Will there be any evil after that good?” He said, “Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them).” Hudhayfah said, “O Messenger of Allah, describe those people to us.” He said, “They will be from among us and speak our language (i.e., from among the Arabs).” Hudhayfah asked, “What do you command us to do at that point?” He said, “Adhere to the jamaa’ah (group) of the Muslims and their leader.” Hudhayfah asked, “What if there is no jama’ah and no leader?” He said, “Keep away from all those different sects, even if you have to bite (i.e. eat) the root of a tree, till you die while you are still in that state.” (Narrated by Al-Bukhari and Muslim). This important hadith explains to us that the Muslim is obliged to adhere to the jama’ah of the Muslims and to co-operate with them wherever they may be, whether it is a jamaa’ah that is found in the Arabian Peninsula, or in Egypt, or in Syria, or in Iraq, or in America, or in Europe, or in any place. When the Muslim finds a group that is calling people to the truth, he should help them and be one of them, he should aid them and encourage them, help them to remain steadfast in adhering to the truth. If he cannot find a jama’ah at all, then he should adhere to the truth and he will be the jama’ah even if he is only one, as Ibn Mas’ud (may Allah be pleased with him) said to ‘Amr ibn Maymun: “The Jama’ah is what conforms to the truth even if you are alone.”.The Muslim has to seek the truth. If he finds an Islamic center which promotes the truth, or a group in any place which promotes the truth – i.e., which calls people to the Book of Allah and the Sunnah of His Messenger, and to sound belief – in Europe or Africa or in any place – then he should join them and seek the truth, doing so with patience, and being with the people of truth. This is what is obligatory upon the Muslim. But if he cannot find anyone who calls people to the truth, whether a state or a group, then he must adhere to the truth on his own and be steadfast in doing so. In that case he will be the jama’ah, as Ibn Mas’ud (may Allah be pleased with him) said to ‘Amr ibn Maymun. In these times – praise be to Allah – there are many groups which are calling people to the truth, as in the Arabian Peninsula (the Saudi government), the Yemen, the Gulf, Egypt, Syria, Africa, Europe, America, India, Pakistan and other parts of the world. There are many groups and Islamic centers and Islamic societies which are calling people to the truth and proclaiming the message, and warning against that which is opposed to it. So the Muslim who is seeking the truth in any place has to look for these groups, and when he finds a group or a center or a society which is calling people to the Book of Allah and the Sunnah of His Messenger ﷺ, he should follow it and adhere to it, such as the Ansar Al-Sunnah in Egypt and Sudan, Jama’iyyat Ahl Al-Hadith in Pakistan and India, and other groups which are calling people to the Book of Allah and the Sunnah of His Messenger ﷺ, devoting their worship sincerely to Allah alone, and not calling upon anyone else such as the occupants of graves or others." }, { "title": "Who Are The Ikhwanul Muslimin", "date": "2023-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/concening-ikhwanis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 07, 1445", "link": null, "summary": "The founder of this methodology was a Sufi. He had a connection with Sufism.", "category": ["sects"], "tags": ["ahmad-ibn-yahya"], "article_taken_from": {"taken_from":[{"web_title":"Modern Day Devient Groups","web_url":"https://abdurrahman.org/2014/01/15/moderndaydevientgroups/"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ahmad Ibn Yahya An-Najmi","url":"/biography/ahmad-alnajmi"}]}, "content": "They are the followers of Hasan Al-Banna. There are several points to be noted about their methodology, the most important of which are the following: They show a lack of importance to Tawhid Al-‘Ibadah 1, which is the most important matter in Islam, since the Islaam of an individual is not valid without it. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhab Al-Khusafi upon (following) his Khusafi Shadhili order. The presence of innovations amongst them and their worshipping Allah through them – even to the point that the founder of this methodology acknowledged that the Prophet ﷺ would attend their gatherings of dhikr and that he ﷺ would forgive what past sins they had committed, as is found in his saying: “May Allah bless the one who upon light in which he appeared. To the worlds, and so he surpassed the sun and the moonThis habib (i.e. Muhammad) along with his beloved has gatheredAnd pardoned everyone in what sins they did in the past.” They call to establishing the Khilafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawhid. Allah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allah and avoid the taghut (false deities).’” [Al-Nahl: 36] They have a lack of Wala and Bara (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shi’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.” They hate and despise the people of Tawhid and those who adhere to the Salafi Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawhid and which teaches Tawhid in its schools, institutes and universities. And it was made clear in their killing of Jamil Ar-Rahman Al-Afghanee just because he called to Tawhid and because he had schools in which he would teach Tawhid. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party. They give their oath of allegiance to work for the Ikhwani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time. Translator’s Note: This is the category of Tawhid related to the Oneness of Allah in the worship that is performed to Him, i.e. that we worship only Allah and no one else. ↩ " }, { "title": "What to do when there is too much fitnah and division", "date": "2023-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-to-do-at-times-of-fitnah-division/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 06, 1445 AH", "link": null, "summary": "When the people do not have an leader and they split into sects and parties, do not follow any of these groups; keep away from all of them if possible, lest one fall into evil.", "category": ["hadiths"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr"}]}, "content": "Question:Are these the times which are referred to in the hadith of the Messenger ﷺ, according to which when one of the Sahabah asked him, “What should I do when there is too much fitnah and division?”, he replied, “Keep away from the people, and sit in your house”? In Al-Sahih, in Kitab Al-Fitan, Bab Kayf Al-Hal idha lam yakun khalifah, there is a hadith which says that the Prophet ﷺ told them to withdraw from people when calamities strike, and he said, “… even if you have to bite onto the root of a tree.” Please explain this hadeeth and tell us what the scholars said about it.Answer:In Al-Sahihayn and elsewhere – and this version was narrated by Al-Bukhari – it is reported from Abu Idris Al-Khawlani that he heard Hudhayfah ibn Al-Yaman say: “The people used to ask the Messenger of Allah ﷺ about good things, but I used to ask him about bad things, fearing that I would live to see such things. I said, ‘O Messenger of Allah, we were in a state of ignorance (jahiliyyah) and evil, then Allah sent us this good (i.e., Islam). Will there be any evil after this good?’ He said, ‘Yes.’ I said, ‘Will there by any good after that evil?’ He said, ‘Yes, but it will be tainted.’ I said, ‘How will it be tainted?’ He said, ‘(There will be) some people who will guide others in a way that is not according to my guidance. You will approve of some of their deeds and disapprove of others.’ I said, ‘Will there be any evil after that good?’ He said, ‘Yes, there will be people calling at the gates of Hell, and whoever responds to their call, they will throw them into it (the Fire).’ I said, ‘O Messenger of Allah, describe them to us.’ He said, ‘They will be from among our people, speaking our language.’ I said, ‘What do you command me to do if I live to see such a thing?’ He said, ‘Adhere to the jama’ah (group, community) of the Muslims and their imam (leader).’ I asked, ‘What if there is no jama’ah and no leader?’ He said, ‘Then keep away from all those groups, even if you have to bite (eat) the roots of a tree until death overtakes you whilst you are in that state.’”The time does not refer to this particular period we are living in; it is a general idea which may refer to any time and place, from the time of the fitnah and rebellion against ‘Uthman (may Allah be pleased with him) at the time of the Sahaabah (may Allaah be pleased with them all), onwards.What is meant by keeping away or withdrawing from people at the time of division is what was mentioned by Al-Hafidh ibn Hajar (may Allah have mercy on him) in Al-Fath, narrating from Al-Tabari, who said: when the people do not have an imam (leader) and they split into sects and parties, do not follow any of these groups; keep away from all of them if possible, lest one fall into evil. When there is a jama’ah that is truly following the Straight Path, then you have to join them and help to increase their numbers, and cooperate with them in truth, because in that case this group constitutes the jamaa’ah of the Muslims for that man in that place. And Allah is the source of strength." }, { "title": "Jama'at Al-Tabligh are Modern-Day Sufism", "date": "2023-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/jamaat-tabligh-are-modern-day-sufis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 05, 1445", "link": null, "summary": "Even those who went out with the Jama'at at-Tabligh and studied with them wrote against them. Many people wrote about them and presented the errors that they have.", "category": ["sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:Jama’at at-Tabligh, for example, say: “We want to follow the methodology of Ahlus-Sunnah wal-Jama’ah.” However some of them fall into error and then say: “How can you make rulings on us and warn against us?”Answer:Even those who went out with the Jama’at at-Tabligh and studied with them wrote against them. Many people wrote about them and presented the errors that they have. So you should read what has been written about them so that the ruling in this regard may become clear to you. All praise is for Allah, Allah has sufficed us over having to follow this man and that man. So we have the path of Ahlus-Sunnah wal-Jama’ah, which we adhere to. And we do not have over us a jama’ah (group) for conveying (tabligh) or not conveying. We are not in need of this. So what is there after the truth except falsehood? As for their realities, then many books have been written about them, so study them and you will come to know. Those who wrote about them are the same ones who went out with them, traveled with them and mingled with them. So they wrote against them based on knowledge and insight.summaryed from a book entitled: Beneficial Answers to Questions on Innovated Methodologies by Al-lbanah Book Publishing. Download the pdf book here or read it in Arabic " }, { "title": "Hajj by a Mushrik", "date": "2023-07-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hajj-by-a-mushrik/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 4, 1445 AH", "link": null, "summary": "If anyone performs Hajj while committing major disbelief and then returns to Islam, their Hajj will not count as the obligatory Hajj of Islam.", "category": ["hajj"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:A Mushrik (one who associates others with Allah) performed Hajj and a long time after their return from Hajj, Allah guided them to the sound ‘Aqidah (creed) and ‘Ibadah (worship). They repented to Allah and became a true monotheist. Will the Hajj they performed while they were a Mushrik suffice them or must they perform another Hajj after correcting their Tawhid (belief in the Oneness of Allah)?Answer:If anyone performs Hajj while committing major Kufr (disbelief) and then returns to Islam, their Hajj will not count as the obligatory Hajj of Islam. However, if a Muslim apostatizes by committing an act that takes them out of Islam and then they make Tawbah (repentance to Allah) and return to Islam, their Hajj will count as the obligatory Hajj of Islam. This is because they were Muslims when they performed Hajj.The Qur’an shows that the deeds performed by a Murtad (apostate from Islam) before their apostasy are rendered worthless if they die as a Kafir (disbeliever), because Allah (Exalted be He) says: “And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.” [Al-Baqarah: 217]." }, { "title": "Ruling on Changing Names after Hajj", "date": "2023-07-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/changing-names-after-hajj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 04, 1445", "link": null, "summary": "What is the ruling on a person changing their name like most of the Indonesian pilgrims do? Indonesians are used to changing their names when they go to Makkah Al-Mukarramah", "category": ["hajj"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on a person changing their name like most of the Indonesian pilgrims do? Indonesians are used to changing their names when they go to Makkah Al-Mukarramah or Al-Madinah Al-Munawwarah. Is this an act of Sunnah or not?Answer:The Prophet (peace be upon him) used to change the bad names to good ones. If the pilgrims of Indonesia are changing their names for this purpose, not for finishing the rituals of Hajj or their visit to Al-Masjid Al-Nabawy (the Prophet’s Mosque in Madinah) to offer Salah (Prayer) therein, then this is permissible.On the other hand, if they are changing their names because they are in Makkah or Al-Madinah or for finishing the rituals of Hajj, for example, then this is a Bid‘ah (innovation in religion) and not an act of Sunnah." }, { "title": "Act of Jahiliyyah in Muharram", "date": "2023-07-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/act-of-jahiliyyah-in-muharram/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 4, 1445 AH", "link": null, "summary": "This habit is an invented practice from Jahiliyyah and it is not permissible for a Muslim to do it.", "category": ["bidah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:During the month of Muharram, women go to the house of a newly married woman and bring water with them. They wear thick clothes to protect themselves against the cold and splash some of that water over the newly married woman and pour the rest over themselves, including young and old women. They do this every year. When we ask them to give up this action, they say that it is part of their habits and traditions.Answer:This habit is an invented practice from Jahiliyyah (pre-Islamic time of ignorance) and it is not permissible for a Muslim to do it since it does not have any origin in Allah’s law." }, { "title": "Ruling on Celebrating Valentine’s Day", "date": "2023-07-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-celebrating-valentine-day/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1445 AH", "link": null, "summary": "The Muslim must adhere to the Qur'an and Sunnah in all his affairs, especially at times of fitan (temptation and tribulation) and when corruption is widespread.", "category": ["bidah","festivals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Some people celebrate the fourteenth day of February of each Christian year as the Day of Love (Valentine’s Day), where they exchange gifts of red roses and wear red clothes, and congratulate one another. Some the bakeries make sweets that are red in colour, with hearts drawn on them, and some stores have advertisements for their products that are especially for this day. What is your opinion on the following: Celebrating this day Buying things from the stores on this day Storekeepers who are not celebrating it selling things that may be given as gifts to people who are celebrating it?Answer:The clear evidence of the Quran and Sunnah – and the consensus of the early generations of this ummah – indicates that there are only two festivals in Islam: ‘Eid Al-Fitr and ‘Eid Al-Adha. Any other festivals that have to do with a person, a group, an event or anything else are innovated festivals, which it is not permissible for Muslims to observe, approve of or express joy on those occasions, or to help others to celebrate them in any way, because that is transgressing the sacred limits of Allah, and whoever transgresses the sacred limits of Allah has wronged himself.If the fabricated festival is also a festival of the kuffar , then the sin is even greater, because this is imitating them and it is a kind of taking them as close friends, and Allah has forbidden the believers to imitate them and take them as close friends in His Noble Book. And it is proven that the Prophet (peace be upon him) said: “Whoever imitates a people is one of them.”Valentine’s Day comes under this heading because it is an idolatrous Christian festival , so it is not permissible for a Muslim who believes in Allah and the Last Day to observe it or approve of it or congratulate people on it. Rather he has to ignore it and avoid it, in obedience to Allah and His Messenger, and so as to keep away from the causes that incur the wrath and punishment of Allah.It is also haram for the Muslim to help with this festival or any other haram celebration in any way, be it food, drink, buying, selling, manufacturing, corresponding, advertising or in any other way, because all of that constitutes helping one another in sin, transgression and disobedience towards Allah and His Messenger, and Allah says: “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment” [Al-Ma’idah 5:2]  So the Muslim must adhere to the Qur’an and Sunnah in all his affairs, especially at times of fitan (temptation and tribulation) and when corruption is widespread. He should be smart and be careful to avoid falling into the misguidance of those who have earned the anger of Allah and of those who went astray, and of the evildoers who hope not for reward from Allah and do not show any respect towards Islam. The Muslim should seek refuge with Allah and ask for His guidance and for help to adhere steadfastly to it, because none can guide except Allah and none can make us remain steadfast except Him. And Allah is the Source of strength." }, { "title": "Biography of Shaykh As-Sa'di", "date": "2023-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/saadi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 28, 1444 AH", "link": null, "summary": "He was born in Unayzah, in al-Qasim, on the twelfth of Muharram 1307H, and he lived as an orphan, without either of his parents.", "category": ["biography"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"Biography of Shaykh Abdurrahman ibn Nasir As-Sa'di","web_url":"https://alitisaambissunnah.wordpress.com/2011/11/09/biography-of-shaikh-abdur-rahmaan-ibn-naasir-as-sadee-rahimahullaah/"}]}, "shaykhs": null, "muftis": null, "content": "His lineageHe is the great scholar, the pious person, the Zahid (one who abstained from the unnecessary things of this world), the jurist, the scholar of the principles of Fiqh. The great scholar of al-Qasim, and our Shaikh, Abi Abdillah Abdur-Rahman ibn Nasir ibn Abdillah ibn Nasir ibn Hamd Aal Sa’di, from the tribe of Banu Tamim.His birthHe was born in Unayzah, in al-Qasim, on the twelfth of Muharram 1307H, and he lived as an orphan, without either of his parents.His upbringingHis father gave importance to his cultivation, and before his death he instructed his eldest son to look after him, and he took on the task of caring for him in the best manner. So he was equipped with a righteous environment, and with a great desire to seek knowledge, and he exerted in it day and night, day after day.His characteristics(a) His physical characteristics: He was of medium height, his hair was dense; and he had a full, round face, and a dense beard. He was whitish in colour, with a reddish tinge. He had a handsome face, with light upon it, and a pure complexion.(b) His manners: He was good-humoured, and beloved to the people on account of his good nature. Anger would not be seen upon his face. He had a great degree of humility and modesty, and he was amiable, to an extent that is rarely found. He was humble with the young and the old, the rich and the poor.He had a high level of manners, decency, uprightness, and firm resolve in all his affairs. He abstained from the unnecessary things of this world, and was one who witheld (from asking). He had selfrespect, despite his possessing very little. He felt compassion towards the poor, the needy, and the strangers. He would give money to the poor and needy students, so that they could free themselves from preoccupation with seeking a livelihood. He loved to bring about peace and rectification between the people. His clothing was moderate in fineness, and avoided conspicuousness.His life in the field of knowledgeHis overriding concern in his life was to derive the benefit of knowledge, and to utilize his time for that. So he began with memorization of the Qur·aan at an early age, and he had memorized it proficiently by the age of eleven. Then he began acquiring the rest of the branches of Islamic knowledge.He did not restrict himself whilst seeking knowledge to a single field of knowledge; rather he studied many fields: so he studied Tafsir, Hadith, Creed and Belief, Fiqh, Usul, Science of Hadith, the sciences of the language, and other than this. The Shaikh gave a great deal of attention to the books of the two Shaikhs of Islaam: Ibn Taimiyyah and Ibnul-Qayyim; he devoted himself to reading and revising them, and to memorising and understanding them, and to writing and abridging them.He first sat to teach at the age of twenty three, and he used to divide his time between learning and teaching. He would spend some time in reading to the scholars, and some time in sitting to teach the students. He would also spend some time in referring to the books, and in researching within them. He would not allow any of his time to be lost without his utilising it, to such an extent that teaching in his city fell to him, and all of the students relied upon him with regard to their education.His Shaikhs Shaikh Ibrahim ibn Hamd ibn Jaasir (1241-1338 H). He was the first Shaikh whom he read to. He learned from him Tafsir and Hadith, and the Principles (Usul) of both of them. Shaikh Muhammad ibn Abdil-Karim ash-Shibl (1257-1343 H). He learned from him Fiqh, and its Principles, and the sciences of the Arabic Language. Shaikh Muhammad ibn ash-Shaikh Abdil-Aziz al-Muhammad al-Mani’ (1300-1385 H). He learned from him the sciences of the Arabic Language. Shaikh Muhammad al-Amin ash-Shanqiti (1289-1351 H). He learned from him Tafseer, Hadeeth, Science of Hadeeth, and the sciences of the Language.His students Shaikh Muhammad ibn Salih al-Uthaymeen. He took over from his Shaikh in the duty of Imam of the Congregational Mosque of Unayzah, and in teaching, admonishing, and delivering the khutbah. Shaikh Abdullah ibn Abdur-Rahman al-Bassam. Member of the Discretionary Committee in the Western Region. Shaikh Abdul-Aziz ibn Muhammad as-Salman. He studied in the Imaamud-Da`wah Institute in ar-Riyad, and he followed the path of his shaikh in authorship.His writingsShaikh Ibn Sa’di -rahimahullah- gave great attention to writing works. He produced many works in the different fields of Islamic knowledge. Some have been printed, while others are, as yet, unprinted. So from the printed works are: al-Adillatul-Qawati’ wal-Barahin fi Ibtal Usulil-Mulhidin; al-Irshad ila Ma’rifatil-Ahkam; Bahjatu Qulubil-Abrar wa Qurratu ‘Uyunil-Akhyar fi Sharh Jawami’il-Akhbar, and it is presently being prepared and attended to; Tawdihul-Kafiyatish-Shafiyah; at-Tawdih wal-Bayan lishajaratil-Iman; at-Tanbihatul-Latifah feemahtawat ‘alaihil-Wasitiyyah minal-Mabahithil-Munifah; Taysirul-Karimir-Rahman fi Tafsir Kalamil-Mannan; ad-Durratul-Mukhtasarh fi Mahasin Dinil-Islam’; Risalah fil-Qawa’idil-Fiqhiyyah; Risalah Latifah Jami’ah fi Usulil-Fiqhil-Muhimmah; and it is before your eyes, along with annotations upon it; Tariqul-Wusul ilal-Ilmil-Ma·mool bima rifatil-Qawa’id wad-Dawabit wal-Usul; al-Fatawas-Sa’diyyah.They were gathered after his death -rahimahullahu Ta’ala. al-Qawa’idul-Hisan li-Tafsiril-Qur’an; al-Qawlus-Sadid fi Maqasidit-Tawhid; Manhajus-Salikin wa Tawdihul-Fiqh fid-Din; al-Wasa·ilul-Mufidah lil-Hayatis-Sa’idah.His illness and deathHe fell ill in the year 1371 H, i.e. five years before his death, with the illness of high blood pressure and arteriosclerosis, and it would strike him time after time, and he bore it patiently, until he moved on to his Lord, at the time of Fajr, on Thursday the 22nd of Jumadal-Akhirah 1376 H – may Allah forgive him, and his parents, and our parents, and all of the Muslims." }, { "title": "Biography of Shaykh Al-Albani", "date": "2023-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/albani/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 28, 1444 AH", "link": null, "summary": "He was a scholar of hadith and fiqh, a caller to the Book and the Sunnah with the understanding of the Salaf As-Salih.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "" }, { "title": "The ruling on supplications accompanied by music", "date": "2023-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-making-duas-with-music/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 28, 1444", "link": null, "summary": "If the supplications are tinged with bid'ah, this is even worse, for it combines amusement and heresy.", "category": ["bidah","music"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on supplications accompanied by music?Answer:This is not permissible, for music in itself is haram and making du’as (supplications) accompanied by music is mockery and mixing ibadah (worship) with amusement. If the supplications are tinged with bid’ah (religious innovations), this is even worse, for it combines amusement and ibtida’ (heresy). Moreover, it involves imitating the customs of non-Muslims." }, { "title": "Ruling on listening to songs", "date": "2023-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-listening-songs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 28, 1444 AH", "link": null, "summary": "Listening to songs is haram, for Allah (Exalted be He) says, And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allah.", "category": ["music"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the ruling on listening to singing?Answer:Listening to songs is haram, for Allah (Exalted be He) says, “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allah…” [Luqman :6], Lahwal Hadith (idle talks) mentioned here refers to singing, as interpreted by a number of the Sahabah such as Ibn Mas’ud (may Allah be pleased with him).It is related in sahih hadith by Al-Bukhari that the Messenger of Allah ﷺ said, “At the end of time, there will be some people who will consider illegal sexual intercourse, the wearing of silk (for men), the drinking of Khamr (intoxicant) and the use of musical instruments as lawful. Allah will make the earth sink with them.” The Prophet ﷺ mentioned musical instruments with committing zina, wearing silk for men and drinking alcohol, which are all prohibited. This denotes that using musical instruments is also prohibited." }, { "title": "Ruling on hearing songs or music without intending", "date": "2023-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hearing-music-without-intending-to/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 28, 1444 AH", "link": null, "summary": "Listening to songs is not permissible. As for hearing them without intending to, as happens in the street or on television, then we hope that there is nothing wrong with it.", "category": ["music"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on hearing songs on the telephone that you have no choice but to listen to when you booking flights with airline companies? Because usually the phone is answered with a recording that asks you to wait, then it makes you listen to songs or music; this also happens in the introduction to some religious or academic seminars, when we want to study in a particular seminar or academic program.Answer:Listening to songs is not permissible. As for hearing them without intending to – as happens in the street or on television – then we hope that there is nothing wrong with it." }, { "title": "What is the kind of bell that is forbidden?", "date": "2023-07-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-bells/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 27, 1444 AH", "link": null, "summary": "The bells that are used in houses, schools and so on are permissible, so long as they do not include anything haram, such as resembling the church bells of the Christians", "category": ["music"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the kind of bell that is forbidden? Please note that there are electric bells that make sounds like birds, or bells on alarm clocks where one piece of metal strikes another, and other kinds. Answer:The bells that are used in houses, schools and so on are permissible, so long as they do not include anything haram, such as resembling the church bells of the Christians, or have musical sounds. In that case they are haram for that reason." }, { "title": "Tafsir Surat Al-Tawbah 23-24", "date": "2023-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-al-tawbah-23-24/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1444", "link": null, "summary": "O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief. And whoever does so among you - then it is those who are the wrongdoers.", "category": ["quran"], "tags": ["saadi"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh As-Sa'adi","url":"/biography/saadi/"}]}, "content": "Allah Ta’ala says: “O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief. And whoever does so among you - then it is those who are the wrongdoers. Say, [O Muhammad (ﷺ)], “If your fathers, your sons, your brothers, your wives, your clan, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah brings about His decree (of punishment). And Allah does not guide the defiantly disobedient people” [Al-Tawbah :23-24].{O you who have believed}, act in accordance with the requirements of your faith, by taking as allies those who adhere to it and regarding as enemies those who do not do so, {do not take your fathers or your brothers as allies} they are the closest of people to you, so it is even more appropriate that you should not take as allies other people {if they have preferred disbelief over belief} that is, they willingly choose disbelief over faith.{And whoever does so among you - then it is those who are the wrongdoers} because they have transgressed and disobeyed Allah, by taking His enemies as allies. The basis of alliance is love and support; by taking them as allies, this implies giving precedence to obeying them over obedience to Allah and giving precedence to loving them over loving Allah and His Messenger. The reason why they are wrongdoers is that love of Allah and His Messenger should be given precedence over love of all others, and everything else should be secondary to them.Hence Allah says: {Say, [O Muhammad(ﷺ)]], “If your fathers} and, by the same token, mothers {your sons, your brothers} in lineage and kinship {your wives, your clan} that is, your relatives in general {wealth which you have obtained} that is, that you have earned and toiled for. This is singled out for mention because people are more attached to it and more careful with it than wealth that comes to them without effort or striving.{commerce wherein you fear decline} that is, you fear that the prices of goods will drop or that they will be lost. This includes all kinds of trade and earnings, such as trade goods, vessels, weapons, furniture, grains, farmland, livestock and so on. {dwellings with which you are pleased} because of their beauty and adornment, and because they suit your desires if these things {are more beloved to you than Allah and His Messenger and jihad in His cause}, then you are transgressors and wrongdoers. {then wait} and watch out for that which will befall you of punishment {until Allah brings about His decree (of punishment)} which cannot be put back {And Allah does not guide the defiantly disobedient people} that is, those who fail to obey Him and give precedence to any of the things mentioned above over love of Allah. This verse provides the greatest evidence for the obligation to love Allah and His Messenger, and to give them precedence over love of anything else. It also provides evidence for the stern warning and certain wrath for the one to whom any of these things is dearer than Allah and His Messenger, and jihad in His cause.The sign of that is that if a person is presented with two options, one of which is loved by Allah and His Messenger, but he has no inclination towards it, and the other option is something that he loves and desires, but it will cause him to miss out on or will detract from the thing that is loved by Allah and His Messenger, if he gives precedence to that which he himself desires over that which Allah loves, this indicates that he is a wrongdoer who is not doing what he should do." }, { "title": "Tafsir Surat Al-Ankabut Ayat 8", "date": "2023-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-al-ankabut-8/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1444", "link": null, "summary": "And We have enjoined on man to be good and dutiful to his parents; but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not.", "category": ["quran"], "tags": ["ibn-kathir"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Ibn Kathir","url":"/biography/kathir/"}]}, "content": "“And We have enjoined on man to be good and dutiful to his parents; but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return and I shall tell you what you used to do” [Al-‘Ankabut :8]Here Allah (Exalted be He) is commanding His slaves to treat parents kindly, after urging them to adhere to Tawhid (belief in His Oneness), because the parents are the reason why a person exists and he is obliged to treat them with the utmost kindness. But despite this injunction to be kind, compassionate and good towards them in return for their previous kind treatment, He says “but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not”, meaning: If they try to make you follow them in their religion, if they are mushrikeen, then beware of doing so and do not obey them in that, for you will all return to Me on the Day of Resurrection, and I will reward you for your kindness towards them and your patience in adhering to your religion, and I will gather you with the righteous, not with the group of your parents, even if you were the closest of people to them in this world, because on the Day of Resurrection, each person will be gathered with those whom he loves, namely spiritual love. Hence Allah Ta’ala says: “And for those who believe (in the Oneness of Allah and the other articles of Faith) and do righteous good deeds, surely, We shall make them enter with (in the entrance of) the righteous (in Paradise)” [Al-‘Ankabut :9]. " }, { "title": "Ruling on reciting Al-Fatihah for the deceased when visiting his grave", "date": "2023-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/ruling-on-reciting-alfatihah-for-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1444 AH", "link": null, "summary": "There is no report that the Prophet ﷺ recited a surah of the Qur’an or any verses thereof for the dead, even though he visited them often.", "category": ["bidah","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it permissible to read Al-Fatihah or anything from the Qur’an for the deceased when visiting his grave, and does that benefit him? Answer:It is proven that the Prophet ﷺ used to visit graves, and he would recite du’as (supplications) for the dead that he taught to his Companions and they learned them from him. For example: “Al-salamu ‘alaykum ahl al-diyar min al-mu’minin wa’l-Muslimin, wa inna in sha Allah bikum lahiqun, nas’al Allaha lana wa lakum al-‘afiyah (Peace be upon you, O people of the dwellings, believers and Muslims. If Allah wills we will join you. We ask Allah to grant us and you safety).”But there is no report that he ﷺ recited a surah of the Qur’an or any verses thereof for the dead, even though he (ﷺ) visited them often. If that had been prescribed, he (ﷺ) would have done it and would have taught it to his Companions, seeking the reward and out of mercy towards his ummah, and fulfilling the obligation to convey the message. For he (ﷺ) was as Allah described him : “Verily, there has come unto you a Messenger (Muhammad (ﷺ)) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful” [Al-Tawbah :128].The fact that he (ﷺ) did not do that even though there were reasons why he (ﷺ) might have done it indicates that it is not prescribed. His companions (may Allah be pleased with them) knew that and followed in his footsteps, and they limited themselves to learning lessons and making du’a for the dead when they visited them. There is no report that they read Qur’an for the dead. For them such reading was an innovation (bid’ah), and it was proven that the Prophet ﷺ said: “Whoever introduces anything into this matter of ours [i.e., Islam] that is not part of it will have it rejected.” Agreed upon." }, { "title": "What is the origin of the forty-day anniversary?", "date": "2023-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/origin-forty-day-annyversary/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1444 AH", "link": null, "summary": "The origin of this is a Pharaonic custom which was practised by the Pharaohs before Islam.", "category": ["bidah","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the origin of the forty-day anniversary?Answer:The origin of this is a Pharaonic custom which was practised by the Pharaohs before Islam, then it spread from them to other nations. It is a reprehensible bid’ah which has no basis in Islam, and it is be rejected as the Prophet ﷺ said: “Whoever innovates anything in this matter of ours (Islam) which is not a part of it, will have it rejected.” (Sahih – agreed upon)." }, { "title": "Rapprochement Between The Shi'ah And The Sunnis Is Not Possible", "date": "2023-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/rapprochement-betweet-sunnis-shiah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1444", "link": null, "summary": "Rapprochement between the Rafidah (Shi'ah) and the Sunnis is not possible, because their beliefs are different.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Rapprochement between the Rafidah and the Sunnis is not possible, because their beliefs are different. The belief of Ahl Al-Sunnah Wal-Jama’ah is Tawhid or the oneness of Allah and devoting worship sincerely to Allah alone, and that no one can be called upon alongside Him, no angel who is close to Him and no Prophet who was sent, and Allah is the only one who knows the unseen. It is part of the belief of Ahl Al-Sunnah to love the Sahabah (may Allah be pleased with them all) and to be pleased with them, and to believe that they are the best of Allah’s creation after the Prophets, and that the best of them are Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Ali (may Allah be pleased with them all).The Rafidis (Shi’ah) are the opposite of that, so it is not possible to reconcile between them, just as it is not possible to reconcile between the Jews, Christians and idolaters and Ahl Al-Sunnah. Similarly it is not possible to achieve rapprochement between the Rafidis and Ahl Al-Sunnah (Sunnis), because of the difference in beliefs as we have explained." }, { "title": "It is not permissible to give the daughters of Sunni families in marriage to the sons of Shi’is or Communists", "date": "2023-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-marrying-shiis-communists/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1444", "link": null, "summary": "It is not permissible to give the daughters of Sunni families in marriage to the sons of Shi’is or Communists. If the marriage takes place, it is invalid.", "category": ["sects","marriage","women"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Allah decreed that a Kurdish man who claims to be a Sunni and is outwardly righteous should propose marriage to me. His name is Haydar ‘Abdul-Husayn Al-Jabiri. He accompanied my father for several months, during which he was hosted by my father. During this period he was of good character and religiously committed, and he presented himself to my father as being a Sunni, and he attacked the Shi’ah openly. Based on what my father saw of his righteousness and piety, my father agreed to give me in marriage to him. After the marriage contract was done and he consummated the marriage with me, he announced that he was not a Sunni; rather he was a fanatical Shi’i. When we asked him to come back to Islam and to the way of Ahl Al-Sunnah wal-Jama’ah, and we put pressure on him, he said: “I am neither Sunni nor Shi’i, I am a communist! (i.e., an atheist).”Respected mufti, my question is: What is the shar’i ruling on my staying with this man in this situation, especially since I hated him since he disclosed his hateful secret to us, and he deceived us in the past by making us think that he was a Sunni Muslim. What is the way to annul this marriage contract? How can I annul it, especially since I live in a non-Muslim country? Answer:It is not permissible to give the daughters of Sunni families in marriage to the sons of Shi’is or Communists. If the marriage takes place, it is invalid, because it is well known that the Shi’ah offer supplication (du’a) to Ahl al-Bayt (the Prophet’s family) and seek help through them, and this is major shirk; and the communists are atheists and have no religion at all. You have to go back to your family and not allow this man to be intimate with you, and you have to refer the matter to the authorities in your own country. " }, { "title": "Ruling On Burying Non-Sunnis With Sunnis In The Same Graveyard", "date": "2023-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-burying-innovator-with-ahlus-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1444 AH", "link": null, "summary": "If the innovator is a disbeliever because of his bid'ah, then it is not permissible to bury him in the Muslim graveyard, because the kafir should be buried separately from the Muslims.", "category": ["funerals"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn ‘Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:What is the ruling on burying Non-Sunnis with Sunnis (Ahlus-Sunnah) in the same graveyard?Answer:If the innovator is a kafir (disbeliever) because of his bid’ah (religious innovation), then it is not permissible to bury him in the Muslim graveyard, because the kafir should be buried separately from the Muslims. But if he was not a kafir because of his bid’ah, then there is nothing wrong with burying him with the Muslims." }, { "title": "Ruling on a Muslim Marrying a Shi’i", "date": "2023-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-marrying-shia/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1444", "link": null, "summary": "And do not marry Al-Mushrikat (idolatresses) till they believe (worship Allaah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you.", "category": ["sects","marriage","women"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:We come from a tribe that lives on the northern borders [of Saudi Arabia], and we mix with tribes from Iraq who are idolatrous Shi’ah; they worship domes and call them al-Hasan and al-Husayn and ‘Ali. When one of them stands up he says. “O ‘Ali, O Husayn.” Some people from our tribe have intermarried with them and mix with them in all circumstances. We have tried to teach them but they do not listen. I do not have enough knowledge to teach them but I hate what they do, and I do not mix with them. I have heard that we cannot eat meat slaughtered by them, but these people eat their meat and do not care. We are asking you what are our obligations in this case?Answer:If the situation is as you describe – that they call upon ‘Ali, al-Hasan and al-Husayn, and so on – then they are mushrikeen who are guilty of major shirk, which puts them beyond the pale of Islam. It is not permissible for Muslim women to marry them, and it is not permissible for us to marry their women, or to eat meat slaughtered by them.Allah says: “And do not marry Al-Mushrikaat (idolatresses) till they believe (worship Allaah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allaah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you. Those (Al-Mushrikoon) invite you to the Fire, but Allaah invites (you) to Paradise and forgiveness by His Leave, and makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember” [Al-Baqarah 2:221]" }, { "title": "Ruling On Reciting Al-Fatihah At The Time Of A Man's Proposal To A Woman", "date": "2023-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reciting-alfatihah-engaged/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1444 AH", "link": null, "summary": "Reciting Al-Fatihah at the time of a man's proposal to a woman or at the time of his marriage contract with her is bid'ah.", "category": ["bidah","engagement","women","marriage"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}]}, "content": "Question:Is reciting Al-Fatihah at the time when a man gets engaged to a woman an innovation (bid‘ah)? Answer:Reciting Al-Fatihah at the time of a man’s proposal to a woman or at the time of his marriage contract with her is bid’ah (an innovation)." }, { "title": "Marriage is Half Your Religion", "date": "2023-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/marriage-religion/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1444 AH", "link": null, "summary": "The Sunnah indicates that it is prescribed to get married, and that it is one of the Sunnahs of the Messengers.", "category": ["marriage","hadiths"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/baz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Ibn Abdullah Aal Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "The Sunnah indicates that it is prescribed to get married, and that it is one of the Sunnahs of the Messengers. By getting married a person can, with the help of Allah, overcome many of the traps of evil, for marriage helps him to lower his gaze and guard his chastity, as the Prophet ﷺ said in the hadith, “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding chastity…” (Agreed upon). Al-Hakim narrated in Al-Mustadrak from Anas, in a marfu’ report: “Whomever Allah blesses with a righteous wife, He has helped him with half of his religion, so let him fear Allah with regard to the other half.”Al-Bayhaqi narrated in Shu’ab Al-Iman from Al-Raqashi: “When a person gets married he has completed half of his religion, so let him fear Allah with regard to the other half.”And Allah is the Source of strength." }, { "title": "Ruling on Palestinian Intifada", "date": "2023-06-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/palestinian-intifada/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 11, 1444 AH", "link": null, "summary": "All they have to do is to persevere in patience and constancy, and vie in such perseverance, for the promise of Allah is true and Allah will help those who help His cause.", "category": ["palestine"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:Today we are witnessing a major political phenomenon that has shaken the world, namely the uprising of the Palestinian people against the Jews (the Intifada). Can you suggest something that we can say to the Muslim people in occupied Palestine?Answer:I advise them to fear Allah and to cooperate in doing good and in righteous deeds, for Allah will support those who support His cause. Allah says: “O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm” [Muhammad 47:7]And Allah says elsewhere in His Holy Book: “Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islam). And He will surely, give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me” [An-Nur 24:55]I advise all of our brothers to cooperate with them and I advise the rich and those in positions of authority to extend the hand of aid to their brothers in Palestine who are striving to regain their land and achieve victory over the enemy, in sha Allah. May Allah support them with the truth and reward them with all good on behalf of the Muslims. All they have to do is to persevere in patience and constancy, and vie in such perseverance, for the promise of Allah is true and Allah will help those who help His cause. May Allah help them and grant them victory over their enemies, and may He enable the Muslims to help them and stand firm with them until Allah grants them victory over their enemy, for He is the best of supporters." }, { "title": "What is the way of solving the Palestinian issue", "date": "2023-06-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/on-palestinian-issue/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 10, 1444 AH", "link": null, "summary": "A solution cannot be reached in this matter unless it is regarded as an Islamic issue and the Muslims cooperate to find a solution, and wage an Islamic jihad against the Jews, until the land is given back to its people and the Jewish immigrants go back to the countries from which they came.", "category": ["palestine"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:What is the way of solving the Palestinian issue which becomes more complicated each day?Answer:The Muslim is deeply grieved and filled with sorrow as the Palestinian situation goes from bad to worse, and gets more complicated, until it has ended up in the state we have seen in recent days, because of differences among neighbouring nations and their failure to stand together as one against the enemy and their failure to adhere to the rule of Islam on which Allah has made victory dependent, and has promised those who adhere to it that they will gain power and become powerful in the land, and has warned of grave danger and a severe punishment, if the neighbouring nations do not hasten to unite once more and adhere to the Islamic ruling concerning this matter, which concerns them and the entire Islamic world.It is worth pointing out in this context that the Palestinian issue is an Islamic issue, first and last, but the enemies of Islam are striving their utmost to remove it from the Islamic map and make the non-Arab Muslims think that it is an Arab issue that does not concern the non-Arabs. It seems that they have succeeded in that to some extent.So I think that a solution cannot be reached in this matter unless it is regarded as an Islamic issue and the Muslims cooperate to find a solution, and wage an Islamic jihad against the Jews, until the land is given back to its people and the Jewish immigrants go back to the countries from which they came, and the original Jewish inhabitants stay in their towns under Islamic rule, not communist or secular rule. In this manner truth will prevail and falsehood will be defeated, and the people whose land it is will return to their land under Islamic rule and none other. And Allah is the source of strength." }, { "title": "Green Dome over the Prophet’s grave", "date": "2022-11-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/green-dome-over-prophet-grave/", "layout": "post", "publisher": null, "mp3": "", "hijri": "Rabi Al-Thani 13, 1444", "link": null, "summary": "There is no proof in the fact that a dome was set up over the Prophet’s grave for those who take it as an excuse for building domes of the graves of the saints and righteous people", "category": ["misc"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There are those who take the building of the green dome over the Prophet’s grave in the Prophet’s Mosque as evidence that it is permissible to build domes over other graves, such as those of the righteous and others. Is this argument correct or what should our response to them be? Answer:It is not correct to quote the fact that people built a dome over the grave of the Prophet (peace be upon him) as evidence that it is permissible to build domes over the graves of the righteous dead and others, because those people’s building a dome over his (peace be upon him) grave was haram and those who did it sinned thereby, because they went against what is proven in a report from Abu Al-Hayyaj Al-Asadi who said: Ali ibn Abi Talib (may Allah be pleased with him) said to me: Shall I not send you on the same mission as the Messenger of Allah (peace be upon him) sent me? Do not leave any image without erasing it or any high grave without levelling it. And it was narrated that Jabir (may Allah be pleased with him) said: The Prophet (peace be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in his Sahih.So it is not correct for anyone to quote the haram action of some people as evidence that it is permissible to do similar haram actions, because it is not permissible to go against the words of the Prophet (peace be upon him) by citing the words or actions of anyone else. And because he is the one who conveyed the command from Allah, and he is the one who is to be obeyed, and we must beware of going against his commands, because Allah says: “And whatsoever the Messenger (peace be upon him) gives you, take it; and whatsoever he forbids you, abstain (from it)” [Al-Hashr :7]. And there are other verses which enjoin obedience to Allah and to His Messenger. And because building up graves and erecting domes over them are means that lead to associating their occupants with Allah, and the means that lead to shirk must be blocked. 1Scholars of Al-Lajnah Al-Daimah also said: “There is no proof in the fact that a dome was set up over the Prophet’s grave for those who take it as an excuse for building domes of the graves of the saints and righteous people, because the building of a dome over his grave was not done on his instructions and was not done by any of his Companions (Sahabah, may Allah be pleased with them), or by the Tabi’in (the generations after the Sahabah), or by any of the imams of guidance in the early generations whom the Prophet (peace be upon him) testified were good. Rather it was done by people of bid’ah. It was proven that the Prophet (peace be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”And it was proven that ‘Ali (may Allah be pleased with him) said to Abu Al-Hayyaj: Shall I not send you on the same mission as the Messenger of Allah (peace be upon him) sent me? Do not leave any image without erasing it or any high grave without levelling it. Narrated by Muslim.As it is not proven that he (peace be upon him) built a dome over his grave, and it is not proven from any of the leading imams; rather what is proven shows that to be an invalid action, and no Muslim should feel any attachment to the action of innovators (those who introduce religious innovations in Islam) who built a dome over the grave of the Prophet (peace be upon him).” 2Shaykh Ibn Baz (may Allah have mercy on him) said: There is a specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (peace be upon him) is in his mosque. The answer to that is that the Sahabah (may Allah be pleased with them) did not bury him in his mosque, rather they buried him in the house of ‘Aishah (may Allah be pleased with her). When Al-Walid ibn ‘Abdul-Malik expanded the Mosque of the Prophet (peace be upon him) at the end of the first century, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque. It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the sahih hadiths, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allah. 3Shaykh Muhammad ibn Salih Al-‘Uthaymeen (may Allah have mercy on him) said: With regard to the grave of the Prophet (peace be upon him) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (peace be upon him) was built before his death, and was not built over his grave. It is also well known that the Prophet (peace be upon him) was not buried in the mosque, rather he was buried in his house which was separate from the mosque. At the time of Al-Walid ibn Abdul-Malik he wrote to his governor in Madinah, who was ‘Umar ibn Abdul-Aziz, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (peace be upon him). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph Al-Walid to them. That caused them distress, and they said: “Leave it as it is, that is better.” And it was narrated that Sa’id ibn Al-Musayyib denounced the incorporation of ‘Aishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship. Umar wrote a letter to that effect to Al-Walid, and Al-Walid sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of the Prophet (peace be upon him) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves. It is proven that the Prophet (peace be upon him) said: “May the curse of Allah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allah.” And it was narrated from Ibn Mas’ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnad. The believer should not accept to follow the ways of the Jews and the Christians, or to be among the most evil of people. Footnotes: Fatawa Al-Lajnah Al-Daimah 9/83-84, fatwa no.8263, question 4 — Shaykh Ibn Baz, Shaykh Abdul-Razzaq Afifi, Shaykh Abdullah ibn Qa’ud. ↩ Fatawa Al-Lajnah Al-Da’imah 2/265, fatwa no. 6258, question 1 — Shaykh Ibn Baz, Shaykh Abdul-Razzaq Afifi, Shaykh Abdullah ibn Ghudayyan, Shaykh Abdullah ibn Qa’ud. ↩ Majmou’ Fatawa Al-Shaykh Ibn Baz 5/388-389. ↩ " }, { "title": "Ruling on Islamic Anasheed", "date": "2022-02-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/anasheed/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rajab 13, 1443", "link": null, "summary": "As for anasheed, then they are from the ways of the innovating Sufis, those who take their religion as play and amusement.", "category": ["music","bidah","sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "What deserves attention also is: The tapes that are being increasingly circulated amongst the practicing youth in which anasheed done in group voices are recorded. They call them Islamic anasheed, but they are a form of singing and sometimes they occur with provocative voices. They can even be found being sold at tape exhibitions along with tapes of the noble Qur’an and religious lectures. Calling these anashid ‘Islamic’ is incorrect, since Islam has not legislated anasheed for us. Rather, it only prescribed for us the remembrance of Allah (Glorified be He), the recitation of the Qur’an, and the acquiring of beneficial knowledge.As for anasheed, then they are from the ways of the innovating Sufis, those who take their religion as play and amusement. Furthermore, taking anashid as part of the religion contains in it imitation of the disbelievers, i.e. those who make their religion into collective chanting and musical melodies.It is an obligation to warn against these anasheed and prevent their sale and distribution. In addition to this, these anasheed contain an incitement towards fitnah with reckless zeal and they cause instigation amongst the Muslims. Those who spread these anasheed justify it by claiming that poems would be chanted in the presence of the Prophet ﷺ and he would listen to them and concur with that.The response to this is that those poems that would be chanted in front of Allah’s Messenger ﷺ would not be chanted in a group voice in the form of singing, and they would not be called ‘Islamic anashid.’ On the contrary, they were just Arab poems that contained points of wisdom, parables, and descriptions of valor and nobility. The Companions (may Allah be pleased with them) would recite these individually due to the meanings they contained. And sometimes they would chant these poems at the time of doing some laborious work, such as construction and traveling at night on a journey. So this proves that this type of chanting is permissible under these similar specific circumstances, not that they should be made into one of the subjects of education and da’wah, as is prevalent nowadays, such that students are dictated these anasheed and call them: ‘Islamic hymns’ and ‘religious chants.’ This is innovating in the Religion and it is from the ways of the innovating Sufis, for they are the ones who are known to take these anasheed as part of their religion.We must be cautious of their plots and prevent the sale of these tapes since evil at first begins small and then progresses if it is not terminated at its inception." }, { "title": "Correct methodology for advising the rulers", "date": "2022-02-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/advising-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rajab 13, 1443 AH", "link": null, "summary": "No one is Infallible except for Allahs Messenger (peace be upon him). Rulers are humans and they make errors. So no doubt they have errors and mistakes as they are not infallible. However, you should not make their errors a cause for you to publicize them and stop obeying them, even if they may be oppressive and unjust or sinful, so long as they do not commit clear disbelief.", "category": ["rulership"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:What is the correct methodology for advising, particularly with regard to advising rulers? Should it be done by publicizing their evil actions from the mimbars or by advising them in private? I would like to know what the correct methodology is concerning this matter.Answer:No one is Infallible except for Allah’s Messenger (peace be upon him). Rulers are humans and they make errors. So no doubt they have errors and mistakes as they are not infallible. However, you should not make their errors a cause for you to publicize them and stop obeying them, even if they may be oppressive and unjust or sinful, so long as they do not commit clear disbelief. This is what the Prophet (peace be upon him) commanded us with. If they have sins and commit oppression and injustice, then indeed being patient while continuing to obey them keeps the unity, maintains the unification of the Muslims, and protects the lands of the Muslims. Furthermore, the evils that result from opposing them and seceding from them are far greater than the evils that (may) come from them. So there may occur greater evil than that which comes from them in the first place, provided this evil (on their part) is less than disbelief (Kufr) and polytheism (Shirk). We are not saying that one should remain silent about the errors that come from the rulers. No, rather they should be corrected. But they must be corrected in a pure way, which is by advising them in private and writing to them personally. By writing to them, we don’t mean that which is written down, passed through the hands of a group of individuals and then spread amongst people. This is not permissible. Rather, a confidential letter containing one’s advice should be written and handed over to the ruler or read to him orally. As for a letter that is written and then photocopied and distributed to the people, this act is not permissible since it is publicizing (his errors), and it is just like speaking against him from the mimbar. In fact, it is worse because it is possible for a person to forget some speech he hears, but as for a written letter, it remains and passes through hands. So this is not from the truth.The Prophet (peace be upon him) said: “The Religion is sincere advice. The Religion is sincere advice. The Religion is sincere advice.” We said: “To who, O Messenger of Allah?” He said: “To Allah, His Book, His Messenger, the leaders of the Muslims and their common folk.”And in another hadith, it states: “Verily Allah is pleased with three things for you and He is displeased with three things for you. He is pleased that you (1) worship Him alone and not associate anything (in worship) with Him; that (2) you hold tight onto the Rope of Allah, all of you together, and not be divided; and that (3) you mutually advise he whom Allah has given authority of your affairs.”The people most fitting and qualified to advise the rulers are the scholars, the members of legal and consultative decisions, and those responsible for making decisions and problem-solving. Allah (Exalted be He) says: “And when there comes to them some matter concerning (public) security or fear, they propagate it (to the people). But if only they had referred it to the Messenger and those in authority amongst them, the proper investigators would have understood it from them (directly). And had it not been for the Grace and Mercy of Allah upon you, you would have followed the Devil, except for a few (amongst you).” [Qur’an, An-Nisa: 83] Not everybody is fit to do this.Disseminating and publicizing their errors does not fall under advising at all. Rather, it falls under spreading evil and wickedness amongst those who believe. It is not from the methodology of the Salaf Al-Salih, even if the one who does it has a good and pure intention, such as for the sake of forbidding an evil according to his view. What he is doing is a greater evil than what he is forbidding, which is why forbidding an evil may be evil itself if done in a way other than what Allaah and His Messenger have legislated. This person has not followed the legislated way of the Prophet, which he described when he said: “Whoever amongst you sees an evil should change it with his hand, but if he is not able to, then with his tongue. And if he is not able to, then with his heart and that is the weakest (form) of Faith.”So Allah’s Messenger (peace be upon him) divided people into three categories: Amongst them is he who is able to terminate an evil with his hand. This is the one in authority, such as a ruler and those entrusted with some order, such as committees, governors and leaders. The second type is the scholar who because he has no authority, forbids evil by explaining and advising with wisdom and fair admonition, and by advising those in authority in a wise manner. The third category consists of those who have no knowledge or authority. They should forbid evil with their hearts, by hating it and hating and withdrawing away from those who do it." }, { "title": "The Salaf warned against the story-tellers", "date": "2022-02-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/salaf-warn-storytellers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rajab 12, 1443", "link": null, "summary": "The Salaf warned against story-tellers since for the most part their intention was to affect people by telling them stories and tales that were not authentic.", "category": ["sects"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:The Salaf have mentioned the story-tellers (qassas) in the past and condemned them. What is their method and what should our stance be towards them?Answer:The Salaf, may Allah have mercy on them, warned against story-tellers since for the most part their intention was to affect people by telling them stories and tales that were not authentic. They did not rely on valid proofs nor did they have any concern for teaching people the laws of their Religion and matters of Creed. This was due to the fact that they lacked knowledge.Those who resemble them in our present time are the Jama’at Al-Tabligh with their well-known methodology and their mysticism and superstitions. They rely mostly on texts containing threats of punishment (for sins) in order to make people lose hope in Allah’s mercy." }, { "title": "What is the meaning of Bid'ah?", "date": "2021-05-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-is-the-meaning-of-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Ramadan 21, 1442 AH", "link": null, "summary": "What is the meaning of Bid'ah? We want you to define this term clearly. Indeed, there are some people who say that everything that was not practiced during the lifetime of the Prophet (peace be upon him) and his Sahabah (Companions of the Prophet) is a Bid'ah.", "category": ["bidah","terminology"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:What is the meaning of Bid’ah? We want you to define this term clearly. Indeed, there are some people who say that everything that was not practiced during the lifetime of the Prophet (peace be upon him) and his Sahabah (Companions of the Prophet) is a Bid`ah. How should we reply to them?Answer:The word Bid’ah (innovation in religion) is literally taken from al-Bid`a which is initiating something without any precedent, as Allah (Exalted be He) says: “The Originator of the heavens and the earth.” [Al-Baqarah: 117] This means that it is Allah Who created them in the most beautiful and splendid way without any precedent.He (Exalted be He) further says: “Say (O Muhammad صلى الله عليه وسلم): “I am not a new thing among the Messengers (of Allâh i.e. I am not the first Messenger)” [Al-Ahqaf: 9] i.e. I am not the first Prophet to receive Revelation from Allah; rather Allah sent Messengers before me to bring glad tidings of Jannah (Paradise) to those who believed and the warning of Hell to those who disbelieved and I am following their way.There are two kinds of innovation: The first has to do with customs, such as the invention of modern machinery and this is permissible, because the basic principle with regard to customs is that they are permissible. The second type has to do with newly-introduced innovations in religion. This is haram, because all the rulings of Din (religion) are subjected to Tawqif (a religious text and not personal opinion), and as such, are only taken from the Book of Allah and the Sunnah of His Messenger (peace be upon him).The innovations that pertain to the Din could also be grouped into two types:The first is doctrinal Bid’ah, such as that of the misguided sects of Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), and Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), and other misguided sects.The second kind of Bid’ah is the one that pertains to worship, such as when a person performs ‘Ibadah (worship) in a manner that was not ordained by Allah (Exalted be He), but the innovator increased or decreased or performed it in a manner that was not prescribed. Any Bid’ah in religion is Haram, for the Prophet (peace be upon him) said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” (Related by Al-Bukhari and Muslim from the Hadith narrated by ‘Aishah (may Allah be pleased with her)) 1.It is also narrated in Sahih Muslim that he (peace be upon him) said: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” 2Imam Muslim also narrated that Jabir ibn ‘Abdullah (may Allah be pleased with him) said, “Whenever the Messenger of Allah (peace be upon him) delivered a Khutbah, his eyes would become red and his tone loud. He used to show anger as if he were warning us against an army. He (peace be upon him) would say, “The enemy is about to attack you in the morning and is advancing against you in the evening.” 3And he (peace be upon him) used to say: “I have been sent before the Hour as these two (fingers)” 4; he would join his forefinger and middle finger; and would further say: “The best of speech is embodied in the Book of Allah, and the best of guidance is that given by Muhammad (peace be upon him). The most evil affairs are novelties; and every Bid;ah leads to misguidance.” 5 Then, he would say: “I should be dearer to Muslims than themselves. If a person leaves behind property, it will be for their families. If a person dies while in debt or leaves children (in need), the responsibility (of paying their debt and bringing up their children) lies on me.” 6This impermissibility varies in degrees, as some innovations might amount to Kufr, such as circumambulating the graves as a kind of worship to its occupants as well as slaughtering and vowing for them. Other innovations are means leading to Kufr, such as building on graves, and performing Salah (Prayer) and supplicating to Allah (Exalted be He) by them. Others pertain to corrupt doctrines as we mentioned, and others are considered sins such as celibacy/abstinence (from intercourse) and castrating oneself to avoid sexual desire. 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Ibn Majah, Sunan, Introduction, no. 45; and Ahmad, Musnad, vol. 3, p. 371. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; and Ibn Majah, Sunan, Introduction, no. 45. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Ahmad, Musnad, vol. 3, p. 371; and Al-Darimy, Sunan, Introduction, no. 206. ↩ Ahmad, vol. 3, pp. 310-311, 319, 338, and 371; Muslim, vol. 2, p. 592, no. 867; Al-Nasa’i, vol. 3, pp. 188-189, no. 1578; Ibn Majah, vol. 1, p. 17, no. 45; Ibn Khuzaymah, vol. 3, p. 143, no. 1785; Ibn Hibban, vol. 1, p. 186, vol. 7, p. 332, no. 10 and 3062. ↩ " }, { "title": "The meaning and types of Bid'ah", "date": "2021-05-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-meaning-and-types-of-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Ramadan 21, 1442 AH", "link": null, "summary": "Bid'ah is an act of worship that was not legislated by Allah such as celebrating the birth of the Prophet, Isra' (Night Journey), and Mi'raj (Ascension to Heaven)", "category": ["bidah","terminology"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:We would like you to explain the meaning and types of Bid’ah (innovation in religion) in detail for us.Answer:Bid’ah is an act of worship that was not legislated by Allah such as celebrating the birth of the Prophet (peace be upon him), Isra’ (Night Journey), and Mi’raj (Ascension to Heaven) and the raising of the Mu’adhin’s (caller to Prayer) voice in offering peace and blessings upon the Prophet (peace be upon him) after pronouncing Adhan (call to prayer) and the like. A group of scholars have compiled books that point out Bid’ah and its types as: Al-Sunan wa Al-Mubtada’at (Sunan and rejected innovations in religion) by Shaykh Muhammad Ahmad ‘Abdul-Salam Al-Hawamdy. Al-Ibda’ fi Madar Al-Ibtida’ (The masterpiece about the harms of innovation in religion) by Shaykh ‘Ali Mahfuzh.Both scholars are Egyptian. There were two other books written a long time ago. They are Bida’ wa Al-Nahi ‘Anha (Bid’ahs and the commands that prohibits them) by Imam Muhammad ibn Waddah and Al-‘Itisam by Al-Shatiby." }, { "title": "Acts of worship are Tawqifi", "date": "2021-05-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/shariah-no-needs-human-to-complete-it/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Ramadan 21, 1442 AH", "link": null, "summary": "The fundamental rule on the acts of worship is that it is bound by a religious text and not subject to personal opinion", "category": ["bidah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Please comment on the Hadith mentioned below, as it is controversial among the students of knowledge. I would like you to explain it in writing, so that they can all read the explanation and correct this misconception. The Hadith states: “Jabir ibn ‘Abdullah (may Allah be pleased with him) narrated that Whenever Allah’s Messenger (peace he upon him) delivered a Khutbah (sermon), his eyes would become red, his tone loud, and his anger increased as if he were warning against an attacking army, saying: “The enemy is about to strike in the morning and is advancing against you in the evening.” He would also say: “The last Hour and I have been sent like these two”; he would join his forefinger and middle finger; and would further say: “The best of speech is embodied in the Book of Allah, and the best of guidance is that given by Muhammad (peace be upon him). The most evil affairs are novelties; and every Bid’ah leads to misguidance.” Then, he would say: “I should be dearer to Muslims than themselves. If a person leaves behind property, it will be for their families. If a person dies while in debt or leaves children (in need), the responsibility (of paying their debt and bringing up their children) lies on me.” Narrated by Muslim 1. It is mentioned in the Hadith that “every Bid’ah leads to misguidance.” 2I oppose Bid’ah, and I refute it with the authentic Sunnah. Thus, I am asking that you explain this Hadith in order to clarify the linguistic and the Shar’i definition of Bid’ah, so that I might not renounce something which is not a Bid’ah. Some Fuqaha’ (Muslim jurists) said that there are five rulings on Bid’ah. Is there any evidence for this? They claim that it may be Wajib (obligatory), Mubah (permissible), Makruh (disliked), Mandub (commendable), or Haram (prohibited). Please, your honor, explain this in detail, as the students of knowledge have greatly disagreed on the meaning of “every Bid’ah leads to misguidance”. They say that the word “every” makes it all-inclusive, unless it is followed by an exception. Abu Dawud and Al-Tirmidhy also narrated a lengthy Hadith in which a part of it reads, “Hold fast to my Sunnah and the examples of the Rightly-Guided Caliphs who will come after me. Adhere to them and hold to them fast. Avoid novelties (in religion), for every novelty is a Bid’ah, and every Bid’ah leads to misguidance.” 3 It is narrated in the exact wording: “every novelty is a Bid’ah”. I hope Your honor that you will settle this problematic issue for me, which no one else has been able to.Answer:First, this Shari’ah is fully established by Allah, and needs no human to complete it, as Allah states, “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.” (Surah Al-Ma’idah, 5: 3).Second, the fundamental rule on the acts of ‘Ibadah (worship) is that it is Tawqifiyyah (bound by a religious text and not subject to personal opinion). Whoever claims that an ‘Ibadah is legitimate should provide evidence to support it; otherwise, it is rejected. It is authentically reported that the Messenger of Allah (peace be upon him) stated, “Whoever introduces something into this affair of ours which is not of, it will be rejected.” 4In another narration, “Whoever performs any act which is not in accordance with our command, it is to be rejected.” 5Third, as for the meaning of Bid’ah (innovation in religion), linguistically it means creating something new, with no previous example to follow; while in Shari’ah it means innovating a form of verbal, practical, or creedal ‘Ibadah which is not legislated by Allah (Praised and Exalted be He). Every Bid’ah leads to misguidance, according to what the Prophet (peace be upon him) stated.Fourth, as for dividing Bid’ah in religion into five categories, this is groundless in Shari’ah. We recommend that you refer to the book entitled “Al-I’tisam” by Al-Shatibi, where he speaks about Bida’ in an incomparable way; “Al-Sunan wal-Mubtada’at”, “Al-Ibda’ fi Madarr Al-Ibtida’”, and “Tanbih Al-Ghafilin” by Al-Nahhas; “Zad Al-Mi’ad” by the great scholar Ibn Al-Qayyim, and “Iqtida’ Al-Sirat Al-Mustaqim” by the Sheikh of Islam Ibn Taymiyyah.Fifth, the word “every” does not denote exclusion, but inclusion as stated in the science of Usul-ul-Fiqh (principles of Islamic jurisprudence). Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Abu Dawud, Sunan, Book on tribute, spoils, and rulership, no. 2954; Ibn Majah, Sunan, Introduction, no. 45; Ahmad, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, p. 206. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Abu Dawud, Sunan, Book on tribute, spoils, and rulership, no. 2954; Ibn Majah, Sunan, Introduction, no. 45; Ahmad, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, p. 206. ↩ Abu Dawud, Sunan, Book on Al-Sunnah, no. 4607; Al-Darimy, Introduction, no. 95. ↩ 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ " }, { "title": "Was the Ka'bah clad with a covering at the time of the Messenger (peace be upon him)?", "date": "2021-05-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/kabah-clad-with-covering/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Ramadan 21, 1442 AH", "link": null, "summary": "The covering of the Ka'bah is a well known practice centuries before the Mission of the Prophet. However, the historians differed concerning the first to have done that.", "category": ["misc"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Was the Ka’bah clad with a covering at the time of the Messenger of Allah (peace be upon him)? When did this practice begin? Who was the first person to clothe the Ka’bah with such covering? Why? This question was raised when elaborating on the definition of Bid’ah (innovation in religion)? I replied to him with the Messenger’s Hadith: “Anyone who does a deed which is not congruent with our affair (Islam), that (deed) is to be rejected.” 1 He again asked: Was the covering of the Ka’bah provided by the order of the Prophet or during later times?Answer:The covering of the Ka’bah is a well known practice centuries before the Mission of the Prophet (peace be upon him). However, the historians differed concerning the first to have done that. Some people said it was the tribe of Tubba’, others said that Isma’il was the first to clothe it, and others said it was ‘Adnan and there are many other views. Nevertheless, knowing such a matter does not entail any legal benefit. When the Din (religion) of Islam spread, the Prophet (peace be upon him) approved of the act of covering the Ka’bah.On the day of the Liberation of Makkah when it was mentioned before the Prophet that Sa’d ibn ‘Ubadah said to Abu Sufyan: “O Abu Sufyan! Today is the day of the massacre; today there will be sacrilege of the Ka’bah’, the Prophet (peace be upon him) denied that and said: “Sa’d lied, as today is a day in which Allah will honor and glorify the Ka’bah and it will be covered on this day.” (Related by Al-Bukhari in his Sahih as Hadith Mursal (a Hadith with no Companion of the Prophet in the chain of narration) 2. Al-Hafizh Ibn Hajar said in his commentary: “The prophet (peace be upon him) pointed out with his hand that he will be the one to provide it with a covering this year and he did.”The same was done by the Sahabah (Companions of the Prophet), and later Muslims to the extent that the Caliphs and Kings of Islam became keen on honoring the Ka’bah and providing it with its covering each year until our present time. Praise be to Allah, the Lord of the Worlds. Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ Al-Bukhari, Sahih, Book on expeditions, no. 4280. ↩ " }, { "title": "Ruling on commanding one's children under ten to offer Salah", "date": "2021-04-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-commanding-to-offer-salah-under-ten-age/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_947/nour_94719.mp3", "hijri": "Sha'ban 23, 1442 AH", "link": null, "summary": "No! They are not sinners. They should only encourage thern to perform it. However, when children reach ten years old, it is Wajib (obligatory) to command them to offer Salah and admonish them lightly if they are negligent until they comply.", "category": ["audios","parenting"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Are parents of children under ten considered sinners if their children do not perform Salah (Prayer)?Answer:No! They are not sinners. They should only encourage thern to perform it. However, when children reach ten years old, it is Wajib (obligatory) to command them to offer Salah and admonish them lightly if they are negligent until they comply. As for children who are between seven and ten, it is permissible for parents to only urge them (without punishment)." }, { "title": "Ruling on extravagant and lavishness during funerals", "date": "2021-04-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/rule-on-extravagant-during-funerals/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Sha'ban 22, 1442", "link": "https://binbaz.org.sa/fatwas/732/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A8%D8%B0%D8%AE-%D9%88%D8%A7%D9%84%D8%A7%D8%B3%D8%B1%D8%A7%D9%81-%D9%81%D9%8A-%D8%A7%D9%84%D8%B9%D8%B2%D8%A7%D8%A1", "summary": "What is the ruling on extravagance in funerals? The bereaved family serve dinners for those who come to offer condolences.", "category": ["bidah","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on extravagance in funerals? The bereaved family serve dinners for those who come to offer condolences. There are also some customs that have spread, such as holding a ceremony for people to come and offer condolences again on the third, eighth, and fortieth day after death.Answer:This is baseless; it is a Bid’ah (innovation in Islam), Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), and one of the deeds of Jahiliyyah (pre-Islamic time of ignorance). It is impermissible to make dinners for the people who come to offer condolences, either on the first, third, fourth, fortieth or any other day after death. All these are groundless Bid’ahs and practices of Jahiliyyah. The bereaved family should rather praise Allah, be patient, thank Him (Glorified and Exalted be He) for His Decree, and ask Him to help them bear the suffering. They should not make dinner for the people who come to offer their condolences to the family.Jarir ibn ‘Abdullah Al-Bajaly (may Allah be pleased with him), a noble Companion of the Prophet, said, “We considered gathering in the house of the bereaved family and cooking food after burial an act of wailing.” (Related by Imam Ahmad with a good Isnad (chain of narration)).The Sahabah (Companions of the Prophet) considered wailing prohibited, as the Prophet (peace be upon him) forbade it. However, it is permissible for relatives and neighbors to send them meals, as they are too grieved to think of cooking. When the Prophet (peace be upon him) was told of the death of Ja’far ibn Abu Talib (may Allah be pleased with him) in the Battle of Mu’tah in Jordan, he (peace be upon him) asked his family to send meals to Ja’far’s family, as “they were too grieved then.” 1As for the bereaved family, they should not serve food for other people, either on the first day, the third, fourth, tenth, or any other day. There is no wrong in cooking for themselves or their guests. What is prohibited is gathering people and serving them meals, as it is contradictory to the Sunnah (whatever is reported from the Prophet). Al-Tirmidhi, Sunan, Book on funerals, no. 998; Abu Dawud, Sunan, Book on funerals, no. 3132; Ibn Majah, Sunan, Book on funerals, no. 1610; and Ahmad, Musnad, vol. 1, p. 205. ↩ " }, { "title": "The differences between the Ahlus-Sunnah and Shiites", "date": "2021-01-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/difference-ahlus-sunnah-and-shiah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 26, 1442", "link": null, "summary": "Shiites have many sects. Some of them are Kafirs (disbelievers) who worship 'Ali and call upon him, and they worship Fatimah, Al-Husayn and others.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:We are in urgent need of information about the differences between the Ahl-ul-Sunnah (adherents to the Sunnah) and Shiites. We hope that you can explain something about their beliefs?Answer:Shiites have many sects. It is not easy to mention them in detail in a short time. In brief, some of them are Kafirs (disbelievers) who worship ‘Ali and call upon him, and they worship Fatimah, Al-Husayn and others. Some of them claim that Jibril (peace be upon him) betrayed the trust and that Prophethood belonged to `Ali not to Muhammad. There are also others among them, such as Al-Imamiyyah , i.e. Al-Rafidah Al-Ithna ‘Ashriyyah (a Shiitic group) who worship ‘Ali and say that their Imams are better than the angels and Prophets. There are many groups among them; some are Kafirs (disbelievers) and some are not Kafirs (disbelievers).The moderate among them are those who believe that ‘Ali was better than the three (Abu Bakr, ‘Umar and ‘Uthman). Those who say this are not Kafirs (disbeliever) but in error, because ‘Ali was the fourth, and Abu Bakr Al-Siddiq, ‘Umar and ‘Uthman were better than him. If a person prefers him over them then he is mistaken and is going against the consensus of the Companions, but he is not a Kafir (disbeliever).The Shiites are of different levels and types. Those wishing to know more about this may refer to the books of the scholars, such as Al-Khutut Al-‘Aridah by Muhibb Al-Din Al-Khatib, Minhaj Al-Sunnah by the Shaykh of Islam Ibn Taymiyyah and other books that have been written on this topic, such as Al-Shi’ah wa’l-Sunnah by Ihsan Ilahy Zahir [also available in English translation] and many other books which explain their errors and evils - we ask Allah to keep us safe and sound.Among the most evil of them are the Twelver Imams and Al-Nusayriyyah who are also called Al-Rafidah because they rejected (rafadu) Zayd ibn ‘Ali when he refused to disavow the two Shaykhs Abu Bakr and ‘Umar so they went against him and rejected him. Not everyone who claims to be a Muslim can be accepted as such.If one claims to be a Muslim, his claim should be examined. Who worships Allah alone and believes in His Messenger, and follows that which he brought, is a true Muslim. If a person claims to be a Muslim yet worships Al-Husayn, Fatimah, Al-Badawi, Al-‘Aydarus, or anyone else, then he is not a Muslim. We ask Allah to keep us safe and sound. Similarly, anyone who reviles the faith, or does not pray, even if he says that he is a Muslim, is not a Muslim.The same applies to anyone who mocks at the faith or mocks at Prayer, Zakah, Fast, Prophet Muhammad (peace be upon him), who disbelieves in him, or says that he was ignorant or that he did not convey the message in full or convey the message clearly. All such people are Kafirs (disbelievers). We ask Allah to keep us safe and sound!" }, { "title": "Are Buddhism, Hinduism and Sikhism considered religions?", "date": "2021-01-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/buddhism-hinduim-sikhism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 26, 1442 AH", "link": null, "summary": "Islam is to worship Allah Alone associating no partners with Him, obey His Commands, avoid His Prohibitions, abide by the limits He has set, and believe in what Allah and His Messenger informed us about regarding the past and the future.", "category": ["non-muslim"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:On the evening of Friday, 4th of Safar 1403 A.H., I watched the TV show “The Natural World”. The episode was about India. While giving a quick introduction to the episode, the announcer said that India is indeed called the land of religions where you can find Hinduism, Buddhism, Sikhism, etc. Please explain the following: Are the beliefs the announcer mentioned considered to be real faiths? Were they revealed and sent down by Allah?Answer:All that people believe in and whereby perform acts of worship is called a Din (religion), even if it is false. Examples of these beliefs include Buddhism, paganism, Judaism, Hinduism, Christianity and other false concepts. In Surah Al-Kafirun, Allah (Glorified be He) says: “To you be your religion, and to me my religion (Islâmic Monotheism).” [Al-Kafirun: 6]Allah calls paganism a religion. However, the only true Din is Islam as Allah (Glorified and Exalted be He) says: “Truly, the religion with Allâh is Islâm.” [Aal Imran: 19]Allah (Exalted be He) says: “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]He (Exalted be He) also says: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.“[Al-Ma’idah: 3]Islam is to worship Allah Alone associating no partners with Him, obey His Commands, avoid His Prohibitions, abide by the limits He has set, and believe in what Allah and His Messenger informed us about regarding the past and the future. None of these false religions was revealed or accepted by Allah; rather, they are all innovated. Islam is the Din of all the messengers, however, their laws differed. Allah (Exalted be He) says: “To each among you, We have prescribed a law and a clear way.” [Al-Ma’idah: 48]" }, { "title": "Ruling on Qarmatians and Batiniyyah", "date": "2021-01-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/qarmanians-batiniyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 25, 1442", "link": null, "summary": "Both the Qarmatians and Al-Batiniyyah do not belong to Islam. Rather, they are Kafirs (disbelievers) and heretics.", "category": ["sects"], "tags": ["ibn-baz","alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is your opinion regarding the Qarmatians and Al-Batiniyyah? Are they considered Islamic sects or Kafir (disbelieving) ones? Please provide us with some information on them along with some other sects.Answer:Both the Qarmatians and Al-Batiniyyah do not belong to Islam. Rather, they are Kafirs (disbelievers) and heretics. Scholars have written specific books to explain the falseness of the ideologies and beliefs of the sects in question. You may thus refer to these books and give special attention to the writings of the Shaykh of Islam Ibn Taymiyyah (may Allah have mercy on him)." }, { "title": "Punishment in the Grave", "date": "2020-12-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/punishment-in-the-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 8, 1442 AH", "link": null, "summary": "The evidence on the rulings of Shari'ah are established through the Qur'an as well as the authentically established Sunnah reported from the Messenger of Allah - peace be upon him, whether in the form of verbal expression, actions or approval, as Allah orders us in general to apply the texts of the Qur'an and the Sunnah that reached us.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I learned from some Muslim scholars that a dead person comes to life in the grave, answers the questions of the angels, and is punished if they had shown Kufr (disbelief) and deviation from Islam during their lifetime. As a Muslim who believes in the principles of Islam, I found no evidence in the Qur’an on the punishment or the questioning in the grave. Allah says, “It will be said to the pious believers of Islamic Monotheism): “O (you) the one in (complete) rest and satisfaction! “Come back to your Lord well-pleased (yourself) and well-pleasing (unto Him)! “Enter you then among My (honoured) slaves, “And enter you My Paradise!”” (Surah Al-Fajr, 89: 27-30).According to my understanding, a soul returns to its Lord after it comes out of the body; it does not remain with the body in the grave to live in bliss. Allah also says, “They will say: “Our Lord! You have made us to die twice (i.e. we were dead in the loins of our fathers and dead after our life in this world), and You have given us life twice (i.e. life when we were born and life when we are Resurrected)!”” (Surah Ghafir, 40: 11). This Ayah also entails that death occurs twice, once at the time before creation, and once again at the time of death. I also perceive that life occurs twice, once in the mother’s womb and the other time at Resurrection. There is no reference in the Ayah to the punishment in the grave, as Allah says, “They will say: “Woe to us! Who has raised us up from our place of sleep.”” (Surah Yassin, 36: 52).This entails that the disbelievers were asleep in the grave, which contradicts the idea of punishment. In the end, Your Eminence, I would like a satisfactory answer to my inquiry as you have always done.Answer:First, the evidence on the rulings of Shari’ah are established through the Qur’an as well as the authentically established Sunnah reported from the Messenger of Allah (peace be upon him), whether in the form of verbal expression, actions or approval, as Allah orders us in general to apply the texts of the Qur’an and the Sunnah that reached us. Allah says, “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it).” (Surah Al-Hashr, 59: 7). The Messenger of Allah (peace be upon him) never spoke out of his own desire, but according to the Wahi (Revelation) revealed to him by Allah, as Allah says, “Nor does he speak of (his own) desire. It is only a Revelation revealed. He has been taught (this Qur’ân) by one mighty in power [Jibrîl (Gabriel)]” (Surah Al-Najm, 53: 3-5)Following him (peace be upon him) in what was revealed to him is a sign of Iman (Faith) in Allah and loving Him, and eventually leads to being loved and forgiven by Allah, as Allah says, “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful.” (Surah Al-‘Imran, 3: 31)Allah orders us to obey the Messenger of Allah (peace be upon him), and clarifies that this obedience is part of the obedience to Allah, as He says, “Say (O Muhammad صلى الله عليه وسلم): “Obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم).” But if they turn away, then Allâh does not like the disbelievers.” (Surah Al-‘Imran, 3: 32)He also says, “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” (Surah Al-Nisa’, 4: 59)He also says, “He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh, but he who turns away, then we have not sent you (O Muhammad صلى الله عليه وسلم) as a watcher over them.” (Surah Al-Nisa’, 4: 80)There are many other Ayahs in the Qur’an which order us to obey the Messenger of Allah (peace be upon him), follow him and apply what was authentically reported from him, as it is considered proof by which the rulings are confirmed, whether in ‘Aqidah (creed) or practice. The Qur’an is also proof by which the rulings are confirmed, whether explicitly or implicitly, according to the rules of the Arabic language and the way the Arabs comprehend it.Second, the punishment of the disbelievers in their graves is reasonably possible and the Qur’an provides evidence in this regard where Allah says, “…while an evil torment encompassed Fir‘aun’s (Pharaoh) people. The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): “Cause Fir‘aun’s (Pharaoh) people to enter the severest torment!”” (Surah Ghafir, 40: 45-46)This is clear proof of the punishment in the grave by fire, as there is neither morning nor evening on the Day of Judgment. His saying at the end of the Ayah, “And on the Day when the Hour will be established (it will be said to the angels): “Cause Fir‘aun’s (Pharaoh) people to enter the severest torment!”” [Ghafir: 46] refers to a lesser punishment before the Day of Resurrection, which is the punishment in the grave. Fir’aun, his family, and other disbelievers are in the same rank according to the ruling and the justice of Allah. This is also referred to in Allah’s saying, “So leave them alone till they meet their Day, in which they will sink into a fainting (with horror). The Day when their plotting shall not avail them at all nor will they be helped (i.e. they will receive their torment in Hell). And verily, for those who do wrong, there is another punishment (i.e. the torment in this world and in their graves) before this; but most of them know not. (Tafsir At-Tabarî).” (Surah Al-Tur, 52: 45-47).This proves that the disbelievers receive minor punishment before the Day of Resurrection, which can be generally applied to what afflicts them in their lifetime and in their graves before being resurrected to receive the major punishment. It is authentically reported from the Prophet (peace be upon him) that “he used to seek refuge from the punishment in the grave in his Salah (Prayer) and ordered his Sahabah (Companions) to do the same.” 1It is also authentically reported that “after he (peace be upon him) offered Salat-ul-Kusuf (Prayer at the time of a solar eclipse), he gave a Khutbah (sermon) to the people asking them to seek refuge with Allah from the punishment in the grave.” 2He also sought refuge with Allah from the punishment in the grave three times in Baqi’ Al-Gharqad when he (peace be upon him) was putting one of his Sahabah in the Lahd (a crevice on the side of a grave facing the direction faced for Prayer). If the punishment in the grave had not been authentically reported, the Prophet (peace be upon him) would not have sought refuge from it or asked the Sahabah to do so. He (peace be upon him) clarified that Allah’s saying, “Allâh will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allâh Alone and none else), and in the Hereafter. And Allâh will cause to go astray those who are Zâlimûn (polytheists and wrong-doers), and Allâh does what He wills.” (Surah Ibrahim, 14: 27) includes both supporting a believer and letting a disbeliever down when each of them are questioned in the grave; a believer is guided to the correct answers and enjoy bliss in their graves, whereas a disbeliever hesitates and is punished in the grave.This is going to be mentioned later in the Hadith reported from Al-Bara’ ibn ‘Azib (may Allah be pleased with him). The evidence on the punishment in the grave also includes what was mentioned in the two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim), from Ibn ‘Abbas (may Allah be pleased with him) that “the Prophet (peace be upon him) once passed by two graves, and said, “They (the inhabitants of those graves) are being punished, and it is for minor things. One of them never saved himself from being soiled with his urine, while the other was used to slandering people.” He then took a green leaf of a date-palm tree, split it into two pieces, and fixed one on each grave. He then said, “I hope that their punishment may be lessened until they (the leaves) become dry.” 3There are many narrations reported recurrently from the Messenger of Allah (peace be upon him) which prove that the dead are questioned in their graves, and either blessed or punished, according to their ‘Aqidah and deeds. This is undoubted; no disagreement was ever reported from the Sahabah (may Allah be pleased with them) on this. Thus, Ahl-ul-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim mainstream) declared its authenticity.One of the narrations about this is what was narrated by Imam Ahmad in his Musnad, Abu Dawud in his Sunan, and Al-Hakim and Abu ‘Uwanah Al-Isfirayiny in their Sahih books of Hadith, from Al-Bara’ ibn ‘Azib (may Allah be pleased with him) that he said, “We were attending a funeral in Baqi’ Al-Gharqad when the Messenger of Allah (peace be upon him) came and sat with us. We remained silent while he (peace be upon him) was digging the grave, until he said, “I seek refuge with Allah from the punishment in the grave.” He repeated it three times, and then he said, “When a believer is about to depart this world and move on to the Hereafter, there comes down to them from heaven angels with white faces like the sun, and they sit around them as far as the eye can see. They bring with them shrouds and perfumes from Jannah (Paradise). Then, the Angel of Death comes and sits by their head, and he says, ‘O good soul! Come forth to forgiveness from Allah and His pleasure.’ Thus, the soul comes out easily like a drop of water from the mouth of a water skin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk in the world. Then, they ascend to heaven. Whenever they pass by any group of angels, they inquire, ‘Who is this good soul?’ They say, ‘It is so and so, the son of so and so’, calling them by the best names by which they were known in the world, until they reach the nearest heaven. They ask for it to be opened to them; it is opened; and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allah, until they reach the seventh heaven. Allah then says: ‘Record the book of My slave in ‘Illiyyun (in the seventh heaven), and return them to Earth, for from it I created them; to it I will return them; and from it I will bring them forth once again.’ The soul is returned to the body, and two angels come who make the person sit up and they ask them, ‘Who is your Lord?’ They say, ‘Allah.’ They ask, ‘What is your religion?’ They say, ‘My religion is Islam.’ They ask, ‘Who is this man who was sent among you?’ They say, ‘He is the Messenger of Allah.’ They ask, ‘What did you do?’ They say, ‘I read the Book of Allah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for them a bed in Jannah; clothe them from Jannah; and open for them a gate to Jannah.’ Then there comes to them some of its fragrance, and the grave is made wide, as far as they can see. Then there comes a man with a handsome face, elegant clothes and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ They say, ‘Who are you? Your face is one which brings glad tidings.’ He says, ‘I am your righteous deeds.’ They say, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’ On the other hand, when a disbeliever is about to depart this world and move to the Hereafter, angels come down to them from heaven with black faces, bringing sackcloth, and they sit around them as far as the eye can see. Then the Angel of Death comes and sits by their head, and he says, ‘O evil soul, come forth to the wrath and anger of Allah.’ Then the soul disperses inside the body, and comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend to heaven. Whenever they pass by any group of angels, they inquire, ‘Who is this evil soul?’ and they say, ‘It is so and so, the son of so and so’, calling them by the worst names by which they were known in the world, until they reach the nearest heaven. They ask for it to be opened to them, but it is not opened.” Then the Messenger of Allah (peace be upon him) recited Allah’s saying, “…for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible).” (Surah Al-A’raf, 7: 40). Allah (Glorified and Exalted be He) then says, ‘Record the book of My slave in Sijjin in the lowest earth, and return them to the earth, for from it I created them; to it I will return them; and from it I will bring them forth once again.’ So the soul is cast down.” Then, he (peace be upon him) recited Allah’s saying, “…and whoever assigns partners to Allâh, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place.” (Surah Al-Hajj, 22: 31) Then the soul is returned to the body, and two angels come who make that person stand and they ask them, ‘Who is your Lord?’ They say, ‘Oh, oh, I don’t know.’ They ask, ‘Who is that man who was sent among you?’ They say, ‘Oh, oh, I don’t know.’ A voice calls out from heaven, ‘Prepare for them a bed in Hellfire and open for them a gate to Hellfire.’ There comes to them some of its heat and hot winds, and the grave is constricted until their ribs are squeezed. Then, there comes to them a man with an ugly face, shabby clothes, and a foul stench, who says, ‘Receive the bad news, for this is the day that you were promised.’ They inquire, ‘Who are you? Your face is one which forebodes evil.’ He says, ‘I am your evil deeds.’ They say, ‘O Lord! Do not let the Hour come.’” 4Third, it is not impossible that the angels question the dead in their graves and that the dead answer them or fail to do so, according to their deeds in life. It is not unlikely according to the great Power of Allah and the wonders of the natural laws of the universe that the believers are blessed in their graves and the disbelievers punished therein. A person who examines the universe carefully will discover the prevalence and perfection of the Will of Allah, and the originality of His creation. It becomes easy for a person to believe in the authentic texts narrated about questioning the dead, their bliss, or punishment. It is authentically reported that Allah (Exalted be He) returns the soul to the dead body after it is buried, so that they lead a life of the Barzakh (period between death and the Resurrection).This life enables them to hear the questions, answer them if they can, and make them feel bliss or punishment. Hadiths were previously mentioned about this. Allah has His own ways in managing the affairs, which cannot be understood by our weak minds; we just have to acknowledge that it is possible, even if we cannot explain them and realize their reality and causes. If a person is unable to do anything or to understand it, they should think of themselves as inadequate, not question the knowledge, wisdom, and power of their Lord. The Ayahs mentioned in the question do not contradict questioning the dead and their bliss or punishment in the graves. As for Allah’s saying, “(It will be said to the pious believers of Islamic Monotheism): “O (you) the one in (complete) rest and satisfaction! “Come back to your Lord well-pleased (yourself) and well-pleasing (unto Him)! “Enter you then among My (honoured) slaves, “And enter you My Paradise!” (Fajr: 27-30) it is addressed to people at the Day of Resurrection, not when the soul comes out of the body in this world, as Allah mentioned in the same Surah, “Nay! When the earth is ground to powder. And your Lord comes with the angels in rows. And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him?” (Surah Al-Fajr, 89: 21-23), until He says, “(It will be said to the pious believers of Islamic Monotheism): “O (you) the one in (complete) rest and satisfaction!” (Fajr: 27)The questioning and the bliss or punishment in the grave takes place after the burial of the dead and before resurrection on the Day of Judgment. As for Allah’s saying, “They will say: “Our Lord! You have made us to die twice (i.e. we were dead in the loins of our fathers and dead after our life in this world), and You have given us life twice (i.e. life when we were born and life when we are Resurrected)! Now we confess our sins”” (Ghafir: 11) it is a notification made by Allah of the saying of the disbelievers while they are in Hellfire; they were dead before their soul was blown into them; then they came to life when Allah blew their soul into them until their life came to an end; then they became dead again as their life came to an end until the blowing of the Trumpet on the Day of Resurrection; and then they come to life again on the Day of Resurrection. Thus, they live twice and die twice. Their death while in the grave is not an obstacle to their being questioned, ability to answer, bliss or punishment. Allah returns their souls to them in a way that enables them to hear the questions and answer them, feel the bliss or the punishment, as previously mentioned in the Hadith narrated by Al-Bara’. This life is not one of the two lives mentioned in the Ayah, but it is a special life called life of Barzakh, the reality of which is known only by Allah. As for Allah’s saying, “They will say: “Woe to us! Who has raised us up from our place of sleep.”” (YaSin: 52) what is meant by their place of sleep is their graves in which they were dead, not asleep. Their death does not hinder them from hearing the angels, feeling the bliss or the punishment according to their ‘Aqidah and deeds, according to the previously mentioned Hadith narrated by Al-Bara’ ibn ‘Azib (may Allah be pleased with him). It is not necessary to mention questioning the dead, their bliss or punishment in their graves in every situation; it is enough to do so in some Ayahs or Sahih Hadiths. Ahmad, vol. 2, pp. 237, 288, 298, 416, 423, 454, and 467; Muslim, no. 588; Abu Dawud, no. 983; Al-Nasa’i, Al-Mujtaba, vol. 3, p. 58; and Ibn Majah, no. 909. ↩ Al-Bukhari, Fath-ul-Bary, nos. 1049, 1055, 1272, and 6366; Muslim, no. 903; and Al-Bayhaqy, the evidence confirming the torment of the grave, nos. 177-178. ↩ Ahmad, vol. 2, p. 441; Al-Bukhari, Fat-h-ul-Bary, nos. 1361 and 378; Muslim, no. 292; Al-Bayhaqy, the evidence confirming the torment of the grave, nos. 117, 118, 119, 122, 123, 125, 127, and 233; and ibn Abu Shaybah, Al-Musannaf, vol. 1, p. 112. ↩ Abu Dawud, Sunan, Book on Al-Sunnah, no. 4753; and Ahmad, Musnad, vol. 4, p. 296; Sharh Al-Tahawiyyah, pp. 447-448, Al-Maktab Al-Islami edition. ↩ " }, { "title": "It was not authentically reported that a dead person can see the Prophet in his grave", "date": "2020-12-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/it-was-not-authentically-reported-the-dead-can-see-prophet-in-his-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 8, 1442 AH", "link": null, "summary": "When the person dies and people bury him in the grave, two angels come to ask him about his Lord, his prophet, and his religion. The angels will speak to him in a language that he understands.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:After death and burial, does a person see the Prophet (peace be upon him) in the grave? Shall he be asked, ‘what do you say about this man (the Prophet)’ even if many people may die simultaneously; how are they all asked at the same time? What is the language used in questioning; the mother tongue, Arabic, or Syriac?Answer:When the person dies and people bury him in the grave, two angels come to ask him about his Lord, his prophet, and his religion. The angels will speak to him in a language that he understands. The believers will answer while the disbelievers will not. Even if many people die at the same time, the angels will ask them. There is nothing strange about this because angels are unlike humans. It is not authentically reported that the dead person sees the Prophet (peace be upon him) in the grave as far as we know.For further information in this regard and other relevant issues, refer to the books Al-Aqidah Al-Wasitiyyah by Shaykhul-Islam Ibn Taymiyyah, and Al-Usoul Al-Thalathah by Shaykhul-Islam Muhammad ibn Abdul-Wahhab." }, { "title": "Is there any Adhkar from the Qur'an and the Sunnah that can be said to rescue one from the punishment of the grave?", "date": "2020-12-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-there-any-adhkar-from-quran-sunnah-to-rescue-from-punishment-of-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 8, 1442 AH", "link": null, "summary": "Fulfilling the obligations which Allah has ordained upon His servants, refraining from what He has prohibited, repentance and seeking forgiveness frequently, good acts of worship, and seeking refuge with Allah are all acts that may protect from the punishment in the grave.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the evidence from the Qur’an and the Sunnah showing that certain things can protect people from the punishment in the grave? Are there any Dua’s (supplications) said on a daily basis to protect us from the punishment in the grave? I read a Hadith that recommends reciting Surah Al-Mulk on a daily basis; how many times and when should it be recited? Thank you.Answer:Fulfilling the obligations which Allah has ordained upon His servants, refraining from what He has prohibited, repentance and seeking forgiveness frequently, good acts of worship, and seeking refuge with Allah are all acts that may protect from the punishment in the grave. Allah says, “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islâm [as Muslims (with complete submission to Allâh)]” [Aal Imran: 102].Before ending Salah, the Prophet (peace be upon him) used to seek Allah’s refuge from four things among which was the punishment in the grave. He ordered his Sahabah (Companions) to follow his example. There are no authentic Hadiths that recommend the recitation of Surah Al-Mulk as protection from punishment in the grave." }, { "title": "Hadith about the Prophet putting a palm leave on the graves", "date": "2020-12-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-prophet-placing-palm-leave-on-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 8, 1442", "link": null, "summary": "This was not a regular practice of the Prophet, but was only done twice or thrice according to the number of incidents. The Prophet's Sahabah, being the earnest of men to follow the Prophet's line of conduct and to benefit their fellow Muslims, are not known to have performed this practice.", "category": ["hadiths","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:Ibn ‘Abbas narrated: “The Prophet (peace be upon him) once passed by two graves and said: “These two persons are being tortured not for a major sin (to avoid). One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies (to make enmity between friends).” The Prophet (peace be upon him) then took a green leaf of a date-palm tree, split it into two (pieces) and fixed one on each grave. They said, “O Allah’s Messenger (peace be upon him)! Why have you done so?” He replied: “I hope that their punishment might be lessened till these (the pieces of the leaf) become dry.”” Collected by Al-Bukhari 1.Is it permissible for us to follow the example of the Prophet (peace be upon him) in putting other similar green plants on the grave or planting an ever green tree over it for the purpose mentioned in the Hadith?Answer:Placing a green leaf of a date-palm tree over the two graves hoping that Allah will lighten the punishment of the occupants of these graves is an individual incident confined to the Prophet alone. This was not a regular practice of the Prophet, but was only done twice or thrice according to the number of incidents. The Prophet’s Sahabah (Companions), being the earnest of men to follow the Prophet’s line of conduct and to benefit their fellow Muslims, are not known to have performed this practice. An exception to this is the report narrated from Buraydah Al-Aslamy who asked for two palm leaves to be placed in his grave after his death. No one among the Sahabah is known to have approved of Buraydah’s line of conduct. Al-Bukhari, Sahih, Book on Wudu’, no. 218; Muslim, Sahih, Book on purification, no. 292; Al-Tirmidhi, Sunan, Book on purification, no. 70; Al-Nasa’i, Sunan, Book on funerals, no. 2068; Abu Dawud, Sunan, Book on purification, no. 20; Ibn Majah, Sunan, Book on purification and its Sunan, no. 347; Ahmad, Musnad, vol. 1, p. 225; and Al-Darimi, Sunan, Book on purification, no. 739. ↩ " }, { "title": "Giving the Muslims' sins to the Jews and Christians", "date": "2020-12-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/giving-muslims-sins-to-jews-christians/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 8, 1442 AH", "link": null, "summary": "Those who invite others to follow the misguidance that they follow, will carry the same sins as those committed by those who follow them, without their own sins being reduced at all.", "category": ["afterlife"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Burdening the Jews and Christians with the Muslims’ sins on the Day of Resurrection contradicts Allah’s saying: “…nor will you be requited anything except that which you used to do.” [YaSin: 54] And other similar Ayahs (Qur’anic verses) in the Qur’an. I hope that Your Eminence will remove this confusion?Answer:In regard to the Prophet saying: “He will forgive them for Muslims and put them on the Jews and the Christians,” 1 the narrator of this report doubted the exact wording of the Hadith, thus his report may not be taken as a base for judgment in the presence of doubt. Moreover, it contradicts the evident meaning from the Qur’an. However, if it was authentically reported from the Prophet (peace be upon him), he only said what was true and it is obligatory to accept it in agreement with the other evidence. In that case, it would be understood that it refers to the Jews and Christians who caused Muslims to commit sins, thus these sins are forgiven for Muslims and the burden is placed upon the seducers. Allah says: “They may bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.” [Al-Nahl: 25]The Prophet also says: “Those who invite others to follow the misguidance that they follow, will carry the same sins as those committed by those who follow them, without their own sins being reduced at all.” 2There are also other Hadiths in this regard. Muslim, no. 2767; and Al-Bayhaqy, Book on Resurrection, no. 90. ↩ Muslim, Sahih, Book on knowledge, no. 2674; Al-Tirmidhy, Sunan, Book on knowledge, no. 2674; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4609; Ahmad, Musnad, vol. 2, p. 397; and Al-Darimy, Sunan, Introduction, no. 513. ↩ " }, { "title": "Entering Jannah is by the bounty of Allah, not by good deeds", "date": "2020-12-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/entering-jannah-is-by-bounty-of-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 8, 1442 AH", "link": null, "summary": "Jannah cannot be the corresponding reward for one's good deeds. In other words, deeds, however great they may be, are not enough a price for entering Jannah. Rather, doing good deeds should be accompanied by Allah's forgiveness and mercy in order to qualify for entering Jannah.", "category": ["afterlife"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:It has been narrated in a Hadith that no one will enter Jannah (Paradise) by the virtue of their deeds; rather due to the bounty of Allah (Exalted be He). I appreciate if you discuss the different views regarding this matter.Answer:It is not only good deeds that bring about happiness; deeds are only a factor. This is indicated by Allah’s saying, “…enter you Paradise, because of that (the good) which you used to do (in the world).” [Al-Nahl: 32]As for the Prophet’s (peace be upon him) saying, “No one of you will enter Paradise by virtue of his deeds” 1, it means that Jannah cannot be the corresponding reward for one’s good deeds. In other words, deeds, however great they may be, are not enough a price for entering Jannah. Rather, doing good deeds should be accompanied by Allah’s forgiveness and mercy in order to qualify for entering Jannah. Allah obliterates all sins by His Forgiveness, grants all that is good by His Mercy, and doubles the reward by His Grace. Ahmad, vol. 2, pp. 235, 256, and 264, and vol. 6, p. 125, Al-Bukhari, Fath-ul-Bary, nos. 5673, 6463, 6464, and 6467; Muslim, nos. 2816, 2817, and 2818; and Al-Nasa’i, Al-Mujtaba, vol. 8, pp. 121-122. ↩ " }, { "title": "Should a man who discovers that his wife is not a virgin demand his Mahr?", "date": "2020-12-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/should-man-who-discovers-his-wife-not-virgin-demand-his-mahr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 05, 1442 AH", "link": null, "summary": "If it is necessary to show the bride's virtuousness by blood on her garment according to their traditions, the husband can use any other blood to protect her, if otherwise she would be accused of Zina", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:In some countries, people like to see the virginal blood on the bride’s garment and announce her virtuousness the next morning in daylight. If a husband finds his wife has no hymen and wants to conceal her secret, he is ordered to divorce her. In this case, should the bride’s family give the husband back the Mahr (mandatory gift to a bride from her groom) he paid?Answer:If it is necessary to show the bride’s virtuousness by blood on her garment according to their traditions, the husband can use any other blood to protect her, if otherwise she would be accused of Zina (sexual intercourse outside marriage). The Prophet (peace be upon him) said: “Whoever conceals (the faults) of a Muslim, Allah will conceal their faults in this life and in the Hereafter.” 1 Muslim, Sahih, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, no. 2699; Al-Tirmidhy, Sunan, Book on Al-Qira’at, no. 2945; Abu Dawud, Sunan, Book on manners, no. 4946; Ibn Majah, Sunan, Book on ordained punishments, no. 2544; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 252. ↩ " }, { "title": "Rule on a woman refuses any person proposing for her betrothal and wants to be married only to her paternal cousins", "date": "2020-12-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-woman-refuse-any-person/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 05, 1442 AH", "link": null, "summary": "It is up to her. If a person proposes to marry her, she refuses and wants only one of the sons of her paternal uncles, she should be advised that it is not conditioned that you marry one of your cousins.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I have a full sister who has reached twenty years of age without getting married. Whenever a man proposes to marry her she refuses, saying “I consent only to being given in marriage to a son of my paternal uncles”. It is worth mentioning that most of the sons of her paternal uncles do not perform Salah (Prayer). I hope Your Eminence will guide us to a way out of this impasse?Answer:It is up to her. If a person proposes to marry her, she refuses and wants only one of the sons of her paternal uncles, she should be advised that it is not conditioned that you marry one of your cousins. Perhaps they do not want to marry you; they may want to marry women other than you, either some woman who is more beautiful than you, or for any other reason. On the other hand, the sons of your paternal uncles may be not good because they are disobedient and do not perform Salah. Thus there is no good reason to wait for them. It may be that Allah may guide them and turn to them in repentance, but there is no good reason for waiting for them, because young woman and men are liable to temptation. Thus marriage should be hastened but not delayed if a suitable husband comes. Her guardians should advise and direct her to what is good, so that she can accept the good suitor, even if he is not one of her cousins. This is what is obligatory for her guardians to do.On the other hand, her guardians should not confine her marriage to the sons of her paternal uncles. There may be some of her guardians who might say to the girl that if she does not marry a son of her paternal uncles she will remain in his house and keeps her in the house or obliges and forces her to marry one of her cousins. However, her cousins may be unrighteous or may be stained with faults, and this is disapproved of by the woman. Thus, it is not permissible for her father to force her to marry a son of her paternal uncles nor it is permissible for the sons of her paternal uncles to compel and threaten her if she refuses to marry other than them… All this is not permissible and is out of the practices of the pre-Islamic period of ignorance. It is not permissible for her father nor for the sons of her paternal uncles to compel her. It is not permissible for them to threaten the person who wants to marry her that he will be killed, beaten, etc. All this is out of the practices of the pre-Islamic period of ignorance. When knowing this, those in authority should reproach and discipline whoever commits this so as to deter injustice and put an end to what stirs corruption." }, { "title": "Prohibition of giving women in marriage without their permission", "date": "2020-12-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prohibition-giving-women-in-marriage-without-her-permission/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 05, 1442 AH", "link": null, "summary": "This manner of marriage is Munkar and invalid according to the most correct view of scholars. This is because the Prophet (peace be upon him) forbade giving women in marriage, except with their permission.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:My father forced my sixteen years old sister to marry a man whom she does not desire. She tries now to commit suicide saying that death is more desirable to her than this man.Answer:This manner of marriage is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and invalid according to the most correct view of scholars. This is because the Prophet (peace be upon him) forbade giving women in marriage, except with their permission. He (peace be upon him) informed us that the silence of a virgin in answer to the proposal of marriage is deemed as her acceptance or consent. It was reported that when a young woman came to the Prophet (peace be upon him) to tell him that her father gave her in marriage without her consent, he (peace be upon him) gave her the choice either to stay with the husband or to reject him. Among the bad habits followed by the Bedouins and others is giving their virgin daughters in marriage without their permission. I hold the view to allow pious persons to act as an intermediary between the two parties to cancel the marriage contract. If they manage to do so, this is great; otherwise you should refer this issue to the court which will solve it. Allah is the Grantor of success!" }, { "title": "It is permissible to refuse marriage when there is a Shar'i excuse", "date": "2020-12-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/permissibility-refuse-marriage-when-there-shari-excuse/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 05, 1442 AH", "link": null, "summary": "Consequently, every Muslim, male or female, should obey the Prophet's (peace be upon him) instructions and hasten to marry to achieve the mentioned above benefits. Staying without marriage entails a grave danger.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on a Muslim girl refusing to get married? While she is chaste and Islamically committed and hence she finds no needs of marriage? It should be mentioned that she lives in a community whose members disrespect Islam and mock at its committed followers. She is keen on not raising a family in this community for fear that her children may deviate from truth and go astray.Answer:Marriage is permitted for both men and women to ensure that they remain chaste, lower their gaze and produce many Muslim offspring. Allah (Glorified and Exalted be He) says in His Noble Book: “And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Sâlihûn (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allâh will enrich them out of His Bounty. And Allâh is All-Sufficient for His creatures’ needs, All-Knowing (about the state of the people).” [Al-Nur: 32]The Prophet (peace be upon him) said: “O young people! Whoever among you is able to marry, should do so, for marriage will help in lowering the gaze and remaining virtuous. Whoever is not able to marry, is recommended to fast, for fasting diminishes sexual desire.” 1He (peace be upon him) used to urge people to marry and prohibit celibacy saying: “Marry women who are loving and very prolific, for I shall outnumber the peoples by you on the Day of Resurrection.”2Consequently, every Muslim, male or female, should obey the Prophet’s (peace be upon him) instructions and hasten to marry to achieve the mentioned above benefits. Staying without marriage entails a grave danger. Hence, it is improper for the youth who can afford marriage to postpone it. Likewise, it is improper for a girl to postpone marriage if a suitable suitor makes her a proposal. Yet, there is nothing wrong with refusing marriage if she has an excuse which she does not want to disclose and prevents her from marriage. She may be born with a genetic abnormality in which the clitoris is so over grown that it protrudes from the genitals, or may have another Shar’i (Islamically lawful) excuse which makes her shun way from marriage.However, she is prescribed to hasten to marry if there is no impediment and the suitor is compatible with her regarding his Islamic commitment. When she refuses the suitor whose commitment is not acceptable, she is excused. Unworthy suitors who abandon Salah (Prayer), consume intoxicants or commit other sins should not be accepted. It is impermissible for a Muslim woman to marry a person abandoning Salah (Prayer) because he is regarded as a disbeliever. In conclusion, if the suitor is an efficient person, she must accept and hasten to marry him. She should not remain single as it entails danger and going against the Sunnah. If she has a Shar’i excuse (Islamically lawful) which she knows about herself or she cannot find a suitable husband among the corrupted community surrounding her, she is excused. Narrated by Al-Bukhari, Book on marriage, Chapter on the words of the Prophet (peace be upon him) :”Any of you who can afford it should marry.” no. 5065; and Muslim, Book on marriage, Chapter on desirability of marriage for he who longs for it, no. 1400. ↩ Narrated by Abu Dawud, Book on marriage, Chapter on the prohibition of marrying infertile women, no. 2050; and Al-Nasa’i, Book on marriage, Chapter on the undesirability of marrying an infertile person, no. 3227. ↩ " }, { "title": "Is a man considered a Mahram for the sister of his wife?", "date": "2020-12-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-woman-husband-a-mahram-to-her-sister/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 05, 1442 AH", "link": null, "summary": "No, a woman's husband is not a Mahram to her sister or paternal aunt. The husband of a woman is a Mahram neither to her sister, nor to her maternal or paternal aunts.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is a woman’s husband a Mahram (unmarriageable) to her sister and paternal aunt so he can sit alone with any of them?Answer:No, a woman’s husband is not a Mahram (permanently unmarriageable relative) to her sister or paternal aunt. The husband of a woman is a Mahram neither to her sister, nor to her maternal or paternal aunts. It is only that he cannot combine any of them in marriage along with his wife, which means that he is a temporary Mahram to them. Similarly, the husbands of a girl’s sisters or of her maternal or paternal aunts are not Mahrams to her.On the other hand, neither the paternal aunt nor the sister nor the maternal aunt of the wife of the mentioned husband is a Mahram to him since they are temporarily unmarriageable to him, i.e. once he divorces their sister, the daughter of their brother, or the daughter of their sister, it is permissible for him to marry any of them after ‘Iddah (woman’s prescribed waiting period after divorce or widowhood). It seems that some people are lenient in dealing with some women; some women are lenient in dealing with the husbands of their sisters; and some women are lenient in dealing with the brother of their husband or the paternal uncle of their husband. This is wrong and not permissible. It is not permissible for a woman to be lenient in dealing with her brother-in-law, since he is not a Mahram to her. Likewise, neither his (the husband’s) paternal or maternal uncle is a Mahram to her (the wife). Rather, her Mahrams on his side are his father and son. As for the husband’s brother, paternal uncle, paternal uncle’s son, and maternal uncle; none of them are a Mahram to the wife.Similarly, neither the husband of a girl’s (woman’s) sister, nor the husband of her paternal or maternal aunt is a Mahram to her. Rather, her Mahrams are the husband of her daughter and the husband of her mother. As for the husband of a woman’s sister and the husband of her paternal or maternal aunt; none of them is a Mahram to her. She should wear Hijab (veil) in front of them and should not sit alone with any of them." }, { "title": "Discovering that one's wife is not a virgin", "date": "2020-12-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/if-he-finds-his-wife-not-virgin/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 05, 1442 AH", "link": null, "summary": "This may be due to several reasons; virginity may be lost due to other reasons than Zina, so he should think well of her if she is apparently good and righteous.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:If a man marries a young woman and then finds that she is not a virgin, what should he do?Answer:This may be due to several reasons; virginity may be lost due to other reasons than Zina (sexual intercourse outside marriage), so he should think well of her if she is apparently good and righteous. She may have committed Zina and then repented, regretted this act and became virtuous; this will not harm him. Besides, the hymen may be removed due to the intensity of menstruation, as proved by the physicians or due to a jump. It is not necessarily that the hymen is removed by Zina. If she claimed that her hymen was removed due to a reason other than Zina, there is no harm on him. Similarly, if she said that she lost her virginity because she was raped by force, there is no harm on him in this case as well, if she had one menses after the accident. Besides, if she said that she committed Zina and then repented and regretted and that she did this out of foolishness and ignorance but now repented and regretted, this does not harm him as well. He should not disclose this and should keep her secret. If he thinks that she is true and became virtuous, he should keep her; otherwise, he could divorce her, but not reveal her fault. He should not disclose what may cause Fitnah (sedition) and evil." }, { "title": "Advice to those who wish to marry but cannot afford the expenses", "date": "2020-12-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/advice-to-those-who-wish-to-marry-but-cannot-afford-it/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Jumada Al-Awwal 05, 1442 AH", "link": null, "summary": "O brother! Fear Allah and adhere to His Religion, and observe Sawm (Fast) as often as possible until you can marry. You should ask your Lord to grant you safety and steadfastness on what is right and to facilitate your affairs.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I am a youth in the secondary stage. I endeavor as much as possible to observe the obligatory acts of worship and the commands of Islam. Yet the problem I suffer from is that I can’t get married due to the financial problems prevailing these days and I am afraid to commit what Allah has forbidden. Is there some advice and instructions that you can direct to the youth like me?Answer:I advise you and your brothers in Islam with what the Prophet (peace be upon him) said: “O young people! Whoever among you is able to marry, should marry, for marriage would help him lower his gaze and keep his virtuousness and whoever is not able to marry, is recommended to fast, for fasting will diminish his sexual desire.” (Agreed upon by Al-Bukhari and Muslim)1.O brother! Fear Allah and adhere to His Religion, and observe Sawm (Fast) as often as possible until you can marry. You should ask your Lord to grant you safety and steadfastness on what is right and to facilitate your affairs. You should have glad tidings of goodness and a noble end. Allah (Glorified be He) says: “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [Al-Talaq: 2-3]May Allah facilitate your affairs and the affairs of every Muslim for He is the Ever-Hearing, the Ever-Accepter of all invocations! Narrated by Al-Bukhari, Book on marriage, Chapter on the words of the Prophet (peace be upon him): “Any of you who can afford it should marry.” no. 5065; and Muslim, Book on marriage, Chapter on desirability of marriage for he who longs for it, no. 1400. ↩ " }, { "title": "Ruling on keeping marriage with one wife who does not pray", "date": "2020-12-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-keeping-marriage-with-one-wife-who-does-not-pray/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_168/16803.mp3", "hijri": "Rabi' Al-Thani 24 1442", "link": null, "summary": "If she does not pray at all, then the marriage is over since whoever abandons Salah (Prayer) has no religion; rather, such a person is a Kafir (disbeliever). May Allah keep us safe.", "category": ["audios","marriage"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I am a married man, but my wife knows nothing of the Glorious Qur’an and she also does not pray. I have been trying for ten years to get her to pray but all my attempts have failed. Moreover, she does not observe the Islamic dress code and does not accept any advice or instructions concerning this issue. What is the opinion of Your Eminence concerning her?Answer:If she does not pray at all, then the marriage is over since whoever abandons Salah (Prayer) has no religion; rather, such a person is a Kafir (disbeliever). May Allah keep us safe. The Prophet (peace be upon him) said: “The covenant that is between us and them is Salah. Anyone who abandons it has committed Kufr (disbelief).” (Related by Imam Ahmad in the Musnad and Abu Dawud, Al-Tirmidhi, Al-Nasa’i, and Ibn Majah through an authentic Isnad [chain of narrators] on the authority of Buraydah)The Prophet (peace be upon him) also says: “The peak of the matter is Islam; its pillar is Salah; and its topmost part is Jihad (fighting/striving in the Cause of Allah).”Whoever abandons the pillar, what else remains for him? He (peace be upon him) also said: “Between man and Shirk (associating others with Allah in His Divinity or worship) and Kufr is abandoning Salah (Prayer).” (Related by Muslim in his Sahih).The use of the masculine form does not exclude women as it was the habit of the Prophet (peace be upon him) to address men and at other times address women, but the ruling is comprehensive; whatever is proven for men is also applicable to women except if there is evidence which makes it specific to only men or women. In conclusion, your wife, in addition to her abandoning Salah, also does not dress in accordance with the Islamic dress code. This indicates that there is sickness in her heart that attracts her to the deeds of the Kafirs and to their way of dressing. My advice to you is to divorce her seeing that in ten years you did not have any influence on her and could not make her adopt the right path. What good do expect of her? There are a lot of other women - all praise be to Allah.“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [Al-Talaq 2-3]He (Glorified be He) also says : “and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.” [Al-Talaq: 4]Divorce her and prepare for good things and a fair end. Yet, you have to ask Allah to guide her. May Allah guide her and us. It will be good to give her a last sincere advice and clarify to her that if she does not respond, you will divorce her, and maybe this helps her to reconsider her actions. Under such circumstance, you are worthier of the custody of your children because she does not deserve this right. As long as she behaves in this way, her custody of the children will harm them greatly and drag them into the danger of not being real Muslims. The final word is that the Muslim parent is absolutely worthier of the children." }, { "title": "How does a Muslim correct their Islamic creed", "date": "2020-12-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rectify-aqidah-of-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_882/nour_88237.mp3", "hijri": "Rabi' Al-Awwal 22, 1442", "link": null, "summary": "By gaining a deep understanding of the religion, seeking insight, and learning until they know the creed and can preserve it.", "category": ["audios","manhaj"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:The inquirer asks: How does a Muslim correct their Islamic creed (‘Aqidah), and how do they preserve it?Answer:By gaining a deep understanding of the religion, seeking insight, and learning until they know the creed and can preserve it. They should ask the people of knowledge. If they are a student of knowledge, they should contemplate the Quran and the Sunnah until they recognize the sound creed indicated by the Quran, then cling to it and remain steadfast upon it. If they encounter a confusion or difficulty, they should ask the scholars they trust and feel at ease with regarding what is unclear to them, so that they may act upon clear insight." }, { "title": "How to achieve Tawhid", "date": "2020-12-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/achieve-tawhid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_595/59520.mp3", "hijri": "Rabi'ul-Awwal 22, 1442", "link": null, "summary": "A Muslim can achieve Tawhid by avoiding sins, all means and elements of Shirk and Bid'ah (innovation in Islam).", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:This questioner, O Noble Sheikh, is asking: How does a Muslim achieve Tawheed (belief in in the Oneness of Allah)?Answer:He achieves it by avoiding sins and the means that lead to Shirk (associating others with Allah). He must be wary of the avenues of Shirk and be wary of sins; this is part of achieving Tawheed—purifying and cleansing it from the impurities of Shirk, innovations (Bid’ah), and sins. This is its realization: to be on guard against sins, innovations, and the means to Shirk. This is what it means to achieve it. Yes." }, { "title": "Tawhid-ul-Rububiyyah is denied only by deviated people", "date": "2020-12-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawhid-rububiyyah-is-denied-by-deviated-people/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 20, 1442", "link": "https://binbaz.org.sa/fatwas/20124/%D8%AA%D9%88%D8%AD%D9%8A%D8%AF-%D8%A7%D9%84%D8%B1%D8%A8%D9%88%D8%A8%D9%8A%D8%A9-%D8%A7%D9%86%D9%83%D8%B1%D9%87-%D8%B4%D9%88%D8%A7%D8%B0-%D9%84%D8%A7-%D8%B9%D8%A8%D8%B1%D8%A9-%D8%A8%D9%87%D9%85", "summary": "As for denying entirely the existence of Allah, this was done stubbornly by pharaoh and ancient philosophers. On the other hand, it is well known that the atheists believe in orbits as gods whose paths are monitoring the universe.", "category": ["fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:As the communists and atheists of today deny Allah’s Existence, is this not considered a denial of Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship) and thus it contradicts what some scholars mentioned that no Kafir (disbeliever) has ever denied Tawhid-ul-Rububiyyah?Answer:Scholars mentioned that Tawhid-ul-Rububiyyah is acknowledged by all nations and only denied by deviated and disregarded people such as the Magi who claimed that there are two gods; a god of light and a god of darkness, that the god of light is greater than the god of darkness, and that the god of light created goodness while the god of darkness created evil. As for denying entirely the existence of Allah (Exalted be He), this was done stubbornly by pharaoh and ancient philosophers. On the other hand, it is well known that the atheists believe in orbits as gods whose paths are monitoring the universe.However, the majority of Mushriks (those who associate others with Allah in His Divinity or worship) believe that there is a Lord who creates, sustains, and who is above His Creation. They believe that the practices of Shirk (associating others with Allah in His Divinity or worship) that they indulge in draw them closer to their Lord. On the other hand, the Kafirs (disbelievers) of Quraysh denied resurrection though they believed in Allah as their Lord and Creator. However, they associated others with Allah in His Worship and said: “There is nothing but our life of this world! We die and we live!” [Al-Jathiyah: 24]The Kafirs also denied Jannah (Paradise) and Fire. Allah thus sent His Messenger Muhammad (peace be upon him) to those disbelievers of Quraysh as well as all other Jinn (creatures created from fire) and human beings to guide them to the truth and forbid them to continue in their falsehood. Only those whom Allah wanted to be granted happiness believed in the Prophet while the majority of people did not believe in him as was the case with all other prophets. Allah (Exalted be He) says: “And most of mankind will not believe even if you desire it eagerly.” [Yusuf: 103]And: “And indeed Iblîs (Satan) did prove true his thought about them: and they followed him, all except a group of true believers (in the Oneness of Allâh).” [Saba’: 20]There are many other Ayahs (Qur’anic verses) to the same effect." }, { "title": "Copyrights on tapes", "date": "2020-12-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/copyrights-on-tapes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 19, 1442", "link": null, "summary": "It is not permissible for a person to make copies of software programs protected by copyright unless the person obtains permission from the owner of these programs.", "category": ["transaction","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I work in the field of information technology. Since I started work in this field, I have made CD copies of software programs I use in my work without purchasing the original CDs. It is important to note that these CDs have statements printed on them warning against making copies. The statements are similar to the ‘All rights are reserved’ statements we find printed on books. These CDs may be the intellectual property of a Muslim or a non-Muslim. My question now is: Is it permissible to make copies of such software programs?Answer:It is not permissible for a person to make copies of software programs protected by copyright unless the person obtains permission from the owner of these programs. The Prophet (peace be upon him) said: “Muslims are on (adhere to) their conditions.” 1 And, “The property of a Muslim is unlawful (to take), unless (he gives it) willingly.” 2 And he (peace be upon him) also said: “Whoever does a lawful matter that has not been done by any other people, it belongs to him.” 3This applies to any person who owns these software programs whether a Muslim or a non-fighting Muslim because a non-fighting Muslim’s rights are respected just like that of a Muslim. Al-Tirmidhi, Sunan, Book on judgments, no. 1352. ↩ Ahmad ibn Hanbal, Musnad, vol. 5, p. 73. ↩ Al-Bukhari, Al-Tarikh Al-Kabir, vol. 2, p. 62, no. 1690; Abu Dawud, vol. 3, p. 453, no. 3071; Al-Tabarany, vol. 1, p. 280, no. 814; Abu Nu’aym, Ma’rifat Al-Sahabah, vol. 1, p. 3046, no. 1070, verified: ‘Adel Al-‘Azazy; Abu Al-Qasim Al-Baghawy, Mu’jam Al-Sahabah, vol. 1, p. 173, no. 121, verified: Muhammad Al-Amin Al-Janky; Ibn Sa’d, vol. 7, p. 73; Al-Bayhaqy, vol. 6, p. 142; and Al-Diya* Al-Maqdasy, Al-Mukhtarah, vol. 4, p. 228, no. 1434, verified: Ibn Dahish. ↩ " }, { "title": "Ruling on saying Allah is Omnipresent", "date": "2020-12-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-saying-allah-is-omnipresent/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 19, 1442", "link": null, "summary": "The foregoing is a false saying and it is tantamount to Kufr (disbelief) in Allah (Glorified and Exalted be He).", "category": ["fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the ruling on saying that Allah (Glorified be He) exists everywhere?Answer:Saying that Allah exists in all places is the saying of the atheist Al-Hululiyyah (a Sufi sect that believes in indwelling). The foregoing is a false saying and it is tantamount to Kufr (disbelief) in Allah (Glorified and Exalted be He). This is because Allah (Glorified and Exalted be He) is above His heavens rising over the (Mighty) Throne (in a manner that suits His Majesty). He (Exalted be He) is too exalted for indwelling in any of His Creatures. He is free of all wants and needs, while all His Creatures stand in need of Him. He (Exalted be He) says: “Verily, Allâh grasps the heavens and the earth lest they should move away from their places” [Fatir: 41] and: “He withholds the heaven from falling on the earth except by His Leave.” [Al-Hajj: 65] Besides, He (Exalted be He) says: “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).” [Al-A’raf: 54] And: “So the judgement is only with Allâh, the Most High, the Most Great!” [Ghafir: 12] He (Exalted be He) also says: “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5] There are many other Ayahs (Qur’anic verses) to the same effect." }, { "title": "Rule on preventing a girl from marrying due to the opinion of a family member", "date": "2020-12-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-preventing-girl-from-marrying-due-to-opinion-of-family/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 18, 1442 AH", "link": null, "summary": "None is allowed to object because of personal desire, hatred or desire for worldly gains. All these reasons should be disregarded. The most important factor is the religious commitment and good character the suitor has.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:It has become common nowadays in many families to prevent a girl from marrying due to the opinion of one of her family members. Would you please give your advice?Answer:The family and Wali (a legally accountable person acting for a woman regarding marriage) in particular must choose the suitor who is Islamically committed and well-mannered to marry a girl off to him if she accepts. None is allowed to object because of personal desire, hatred or desire for worldly gains. All these reasons should be disregarded. The most important factor is the religious commitment and good character the suitor has. Concerning the woman, the Prophet (peace be upon him) said: “A woman is married for four things: her wealth, family status, beauty, and piety. Choose one who is pious, and your hands will be covered in dust (i.e. You will have the source of all goodness).”1The same holds true for men as well. The Wali must be keen to welcome the suitor who is Islamically committed and ignore any opposite opinions of family members. The Prophet (peace be upon him) said: “If someone with a satisfactory standard of faith and good conduct comes to you seeking marriage, then give him (your daughter or sister) in marriage. If you refuse, it will lead to the spread of great temptation and corruption in the land.”2 Narrated by Al-Bukhari, Book on marriage, Chapter on equivalence in religion, no. 5090; and Muslim, Book on breastfeeding, Chapter on the desirability of marrying a pious woman, no. 1466. ↩ Narrated by Al-Tirmidhi, Book on marriage, Chapter on if someone comes to you whose religion and character you are satisfied with, then marry him, no. 1084; Cited by Al-Bayhaqi in Al-Sunan Al-Kubra as follows: “If someone comes to you whose religion and character you are satisfied with, then marry him.”; under the Chapter on recommending marrying a person with satisfactory religion and character, no. 13259. ↩ " }, { "title": "Is it permissible for a father to force his daughter to marry a person whom she does not want to marry?", "date": "2020-12-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-force-daughter-marry-whom-she-does-not-want-to-marry/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 18, 1442 AH", "link": null, "summary": "A father or any other person is not allowed to force the girls towards whom they act as Walis to marry one whom she does not want to be married to.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it permissible for a father to force his daughter to marry a person whom she does not want to marry?Answer:A father or any other person is not allowed to force the girls towards whom they act as Walis (a legally accountable person acting for a woman seeking marriage) to marry one whom she does not want to be married to. Rather, her consent is a necessity as the Prophet (peace be upon him) said: “A previously-married woman cannot be given in marriage until she is consulted, and a virgin cannot be married until her permission is obtained.” They said: “O Messenger of Allah! How is her permission?” He said: “by keeping silent”1In another narration, the Prophet (peace be upon him) said: “Her silence is her permission” In the third narration: “A virgin’s father must ask her permission , and her permission is (obtained by) her silence.”2Accordingly, a woman’s father or Wali (a legally accountable person acting for a woman regarding marriage) must ask for her permission if she is nine years old or above. She may not be given in marriage except with her consent. This is Wajib (obligatory) upon everyone involved. If a person gives his charge in marriage without her permission, the marriage becomes invalid; for the mutual consent of both parties is one of the conditions of marriage. Therefore, anyone who compels a woman to marry unwillingly by means of force or threat; this marriage becomes invalid, except for a father whose daughter has not yet reached nine years. According to the correct view, if she is under nine, and he gives her in marriage, there is no harm in doing so, since the Messenger (peace be upon him) married ‘Aishah without her permission when she was under nine3 as mentioned in the Sahih (authentic) Hadith.But, if she is nine or more, he should not give her in marriage except with her consent, even if the Wali is her father. Furthermore, a man should not complete the procedures of marriage knowing that a woman does not agree, even if the father agrees. Rather, he should fear Allah and not pursue a woman who does not want him; regardless of her father’s claims of her consent. He should beware of what Allah (Exalted be He) has prohibited for him, since the Messenger (peace be upon him) ordered to obtain her consent.We recommend all women to fear Allah and agree to the choice of her father or Wali (a legally accountable person acting for a woman regarding marriage), if the suitor is a pious person, for the great benefits of marriage on one hand and the risks of remaining single on the other hand. As a result, we recommend all girls to accept whoever is suitable and not use their studies or the like as an excuse. Allah is the Grantor of success! Al-Bukhari, Sahih, Book on marriage, no. 5136; Muslim, Sahih, Book on marriage, no. 1419; Al-Tirmidhi, Sunan, Book on marriage, no. 1107; Al-Nasa’i, Sunan, Book on marriage, no. 3267; Abu Dawud, Sunan, Book on marriage, no. 2092; Ibn Majah, Sunan, Book on marriage, no. 1871; Ahmad Ibn Hanbal, Musnad, vol. 2, p. 434, and Al-Darimi, Sunan, Book on marriage, no. 2186. ↩ Muslim, Sahih, Book on marriage, no. 1421; Al-Tirmidhi, Sunan, Book on marriage, no. 1108; Al-Nasa’i, Sunan, Book on marriage, no. 3260; Abu Dawud, Sunan, Book on marriage, no. 2098; Ibn Majah, Sunan, Book on marriage, no. 1870; Ahmad Ibn Hanbal, Musnad, vol. 1, p. 274, Malik, Al-Muwatta, Book on marriage, no. 1114; and Al-Darimi, Sunan, Book on marriage, no. 2190. ↩ Al-Bukhari, Sahih, Book on marriage, no. 5158; Muslim, Sahih, Book on marriage, no. 1422; Abu Dawud, Sunan, Book on manners, no. 4933; Ibn Majah, Sunan, Book on marriage, no. 1876; and Ahmad Ibn Hanbal, Musnad, vol. 6, p. 211. ↩ " }, { "title": "It is not permissible to delay the marriage of the younger girl", "date": "2020-12-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-delay-younger-dauther-marriage/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 18, 1442 AH", "link": null, "summary": "It is not permissible to delay the marriage of the younger daughter until the elder one gets married.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:It is a tradition in our village that the younger daughter cannot be given in marriage before the elder one. Some families refuse to marry off the younger daughter until a suitor proposes marriage to the elder daughter. Is this tradition lawful? What is the ruling on this act?Answer:This unacceptable tradition is not permissible. The girl’s Wali (a legally accountable person acting for a woman regarding marriage) has to marry her off if the suitor has a satisfactory standard of religious commitment and good conduct and is accepted by the girl. It is not permissible to delay the marriage of the younger daughter until the elder one gets married. The Prophet (peace be upon him) said: “If someone with a satisfactory standard of faith and good conduct comes to you seeking marriage, then give him (your daughter or sister) in marriage. If you refuse, that will lead to spread of temptation and great corruption in the land.”1Also, postponing the marriage of the younger daughter until her older sister gets married is a form of injustice. This may even cause both of them to be delayed in marriage or not to get married. The Prophet (peace be upon him) said: “Be on your guard against committing oppression, for oppression is darkness on the Day of Resurrection.”2The Wali is advised to fear Allah, be keen to give the girls under their care in marriage to the suitable suitors, and beware of delaying marriage wrongfully. May Allah grant all Muslims success! Narrated by Al-Tirmidhy, Book on marriage, Chapter on if someone comes to you whose religion and character you are satisfied with, then marry him, no. 1084. ↩ Narrated by Al-Bukhari, Book on injustices and unlawful appropriation; Chapter on injustice will be darkness on the Day of Rising, no. 2447; and Muslim, Book on righteousness, upholding ties of kinship, and good manners, Chapter on the prohibition of injustice, no. 2578. ↩ " }, { "title": "Greediness and dissatisfaction with simple life, dowries and expenditures for weddings have become exorbitant,that is why marriages have decreased", "date": "2020-12-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reasons-marriages-have-decreased-and-divorce-increased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 18, 1442 AH", "link": null, "summary": "They should not demand excessive dowries and wedding costs so that the number of marriages increase and the number of the singles decreases, and thus the number of spinsters will grow less.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Dear Eminent Father, the entire Muslim world is experiencing two major problems which have very dangerous social effects: the issue of marriage and raising the age of marriage, and the problem of divorce. With regard to the problem of raising the age of marriage, there are frightening statistics in the Muslim World, year after year, which confirm the increase in the number of singles from both genders due to economic and other reasons. Similarly, the problem of divorce is worsening as is the difficulty of getting married in that the number of divorced men and women is increasing to the point that it is confirmed that divorces in one large Muslim country has risen by two million in one year?Answer:Actually, marriage and divorce are supposed to involve no problems, but such problems occur due to the ignorance of the people, their lack of sound Islamic knowledge, the rise of irascibility and decline of patience. It is obligatory upon men to hasten to get married if they can afford it. They should not demand excessive dowries and wedding costs so that the number of marriages increase and the number of the singles decreases, and thus the number of spinsters will grow less.However, due to ignorance, greediness and dissatisfaction with simple life, dowries and expenditures for weddings have become exorbitant, except for those whom Allah wills. That is why marriages have decreased, as this cannot be afforded by everyone. Therefore, it is an obligation upon the believers to cooperate in this matter, to tolerate each other and avoid the high cost of marriage in order to increase the number of marriages and to reduce the number of singles and spinsters.This is obligatory upon all Muslims, as it is to refrain from divorce, to treat one’s spouse kindly and to avoid wronging our partners and denying them any of rights. The duty of the wife to be modest and to avoid angering her husband or harming him. She should be humble and should use kind and soft words when dealing with her husband in order not to irritate him and drive him to divorce her. It is authentically reported from the Messenger of Allah (peace and blessings of Allah be upon him) that he stated: “O young people! Whoever among you is able to marry, should marry, for marriage helps to lower the gaze and maintain one’s chastity. Whoever is not able to marry, is recommended to fast, for fasting diminishes the sexual drive.” Agreed upon its authenticity 1.Likewise, it is ordained for the husband to fear Allah (Glorified and Exalted be He) and not hasten to pronounce divorce. Rather, he should be patient and should solve problems using wisdom, kind words, and good manner and not be oppressive. Woman, on the other hand, should fear Allah, avoid provoking the husband by asking for divorce, carry out her duties and responsibilities and treat her husband kindly, just as the husband should treat her kindly. Allah’s (Glorified be He) states: “…and live with them honourably.” [Al-Nisa: 19]He (Glorified and Exalted be He) also states: “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) according to what is reasonable, but men have a degree (of responsibility) over them.” [Al-Baqarah: 228]Both spouses should be patient and seek the reward from Allah in all their affairs as Allah (Glorified be He) states: “Only those who are patient shall receive their reward in full, without reckoning.” [Al-Zumar: 10]Hence, there has to be patience and cooperation in piety and righteousness, following Allah’s (Glorified and Exalted be He) statement: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety)” [Al-Maidah: 2] and applying the Prophet’s (peace and blessings of Allah be upon him) statement: “Treat women kindly; they are like prisoners in your hands.” 2In another narration he (peace be upon him) stated: “If you wish to benefit from her, benefit from her while crookedness remains in her; and if you attempt to straighten her, you will break her; and breaking her is divorcing her.”3Therefore, men should be patient towards the misbehavior of women and women should be patient regarding the mistakes, shortcomings and other deficiencies of their husbands. Both parties should cooperate in piety and righteousness. The husband should patiently endure his wife’s shortcomings, fear Allah, treat his wife kindly and recognize her rights and fulfill his duties towards her. Similarly, the wife should bear with patience, fulfill her obligations and responsibilities in order to avoid divorce. We ask Allah for guidance for all of us and all Muslims. Related by Al-Bukhari [Book on marriage, Chapter on the words of the Prophet (peace be upon him): “Any of you who can afford it should marry”] no. 5065; Muslim [Book on marriage, Chapter on desirability of marriage for he who longs for it] no. 1400. ↩ Al-Tirmidhi [Book on breastfeeding] no. 1163;Ibn Majah [Book on marriage] no. 1851. ↩ Related by Muslim [Book on breastfeeding, Chapter on being gentle with women] no. 1468. ↩ " }, { "title": "Merits of hastening to marry", "date": "2020-12-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/merits-of-hastening-to-marry/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 18, 1442 AH", "link": null, "summary": "It is most required to hasten to marry. Young men should not delay marriage due to studying. Marriage is not an obstacle in the way of this. It is also possible that a young man gets married in order to guard his religion and manners and lower his gaze, and continue in studying.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:One thinks that the salary of a girl, her job, the financial and social status of a suitor or her education may lead at times to delaying marriage, what are your directions in this regard? May Allah reward you with the best!Answer:It is most required to hasten to marry. Young men should not delay marriage due to studying. Marriage is not an obstacle in the way of this. It is also possible that a young man gets married in order to guard his religion and manners and lower his gaze, and continue in studying. Similarly, if Allah brings to a young woman a competent person, she should take the initiative to marry him even if she is still studying; whether in secondary education or in post graduation studies, for all of this does not prevent marriage. Moreover, people should accept a competent suitor even if this leads to some interruption in education. It is important that a woman learns her religion but anything else is a secondary benefit while marriage includes many benefits and especially in this time. Besides, delaying marriage in this time includes great harms to youth.Consequently, every young man and woman should take the initiative to marry; a young woman should not hesitate and delay marriage when she finds a competent suitor and a young man should proceed to marry when he finds a good fiancée in accordance with the saying of the Prophet (peace be upon him) in the Sahih (authentic) Hadith: “O young people! Whoever among you is able to marry, should marry, for marriage helps to lower the gaze and maintain one’s chastity. Whoever is not able to marry, is recommended to fast, for fasting diminishes the sexual drive.” (Agreed upon by Imams Al-Bukhari and Muslim)1This Hadith includes both young men and young women, not only men for both are in need of marriage. May Allah grant us all guidance! Related by Al-Bukhari [Book on marriage, Chapter on the words of the Prophet (peace be upon him): “Any of you who can afford it should marry”] no. 5065; Muslim [Book on marriage, Chapter on desirability of marriage for he who longs for it] no. 1400. ↩ " }, { "title": "The things that nullify one's Islam", "date": "2020-11-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/things-which-nullify-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_414/41404.mp3", "hijri": "Rabi' Al-Thani 14, 1442", "link": null, "summary": "There are certain matters that nullify Islam. A Muslim is obliged to be cautious about these things. Scholars have mentioned them in the chapter of the ruling on the Murtad (apostate). They defined them as the Muslim who becomes a Kafir after his Islam.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Can you mention to the listeners the things which take out a person from the Din (religion) of Islam, make him a Kafir (disbeliever) after being a Muslim?Answer:There are certain matters that nullify Islam. A Muslim is obliged to be cautious about these things. Scholars have mentioned them in the chapter of the ruling on the Murtad (apostate). They defined them as the Muslim who becomes a Kafir after his Islam. They mentioned many things which nullify one’s Islam, for example, invoking the dead, seeking help from them, cursing the Din of Islam, the Prophet (peace be upon him), or the Qur’an, mocking the Qur’an, or the Din of Islam, neglecting Salahs (Prayers), denying its obligation, denying the obligation of Zakah (obligatory charity), denying the obligation of Sawm (Fast) in Ramadan, denying the obligation of Hajj for he who has the ability to perform it. Those who deny these obligations are Kafirs. Also, those who deem as lawful Zina (illegal sexual intercourse outside marriage), homosexuality are Kafirs. If one says that Khamr (intoxicant) is Halal (lawful), then he becomes a Kafir. If he says that Riba (usury) is Halal, he is a Kafir.There are also many other examples mentioned by scholars in this regard. They referred to them as nullifiers of Islam, which cause Riddah (apostasy). May Allah protect us. These times are hard times, particularly in many countries which are not ruled by the Shari’ah (Islamic law), with many advocators of falsehood. The deeds which nullify Islam are widely spread. There is neither might nor power except with Allah." }, { "title": "Actions and deeds that bring a person closer to Paradise", "date": "2020-11-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/actions-deeds-brings-to-jannah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_283/28311.mp3", "hijri": "Rabi' Al-Thani 14, 1442", "link": null, "summary": "The deeds and actions which bring a person closer to Jannah are obeying Allah and His Prophet, carrying out all what is ordered and legislated by Allah and His Messenger (peace be upon him), performing obligatory and supererogatory Salah.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:He (the questioner) is asking about actions and deeds that bring a person closer to Jannah (Paradise) and further them away from Hellfire?Answer:The deeds and actions which bring a person closer to Jannah are obeying Allah and His Prophet, carrying out all what is ordered and legislated by Allah and His Messenger (peace be upon him), performing obligatory and supererogatory Salah, observing obligatory and supererogatory Sawm, performing both obligatory and supererogatory Hajj, paying Zakah and Sadaqah (voluntary charity), much observing Dhikr (Remembrance of Allah), Tasbih (saying: “Subhan Allah [Glory be to Allah]”), and Tahlil (saying, “La ilaha illa Allah [None has the right to be worshipped but Allah]”), performing Da’wah (calling to Islam), teaching people what is good, visiting the sick, enjoining Ma’ruf (that which is judged as good, beneficial, or fitting by Shari’ah and Muslims of sound intellect), forbidding Munkar (unacceptable or disapproved of by Shari’ah and Muslims of sound intellect), and reading Qur’an. These are all causes for entering Jannah and getting closer to it.All sins send you further away from Jannah and bring you closer to Hellfire. We ask Allah to keep us safe from such sins, such as backbiting, gossiping, laziness to pray in congregation, praying at home, cutting the beard, growing the moustache, and lengthening clothes. All these sins bring one closer to Hellfire. We ask Allah to keep us safe." }, { "title": "Explaining what strengthens faith", "date": "2020-11-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/strengthens-iman/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_368/36814.mp3", "hijri": "Rabi' Al-Thani 13, 1442", "link": null, "summary": "The more one's Iman is firm, the more one's good deeds will be, and vice versa. Hence, a strong Mu'min is one who strictly adheres to the religion, and feels angry when a prohibited act is committed, glorifies Allah, and guards against sins.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:How does a Mu’min (believer) become firm in Iman (faith)?Answer:The Prophet (peace be upon him) said: “A strong believer is better and dearer to Allah than a weak one, and both are good.” Related by Muslim in his Sahih (authentic book of hadith).“A strong Mu’min (believer)” is one with firm Iman, built on what one has of knowledge, insight and fear of Allah. These are the reasons that make one firm in Iman, so much so that one then propagates Ma’ruf (that which is judged as good, beneficial, or fitting by Shari’ah and Muslims of sound intellect) and prevents Munkar (that which is unacceptable or disapproved of by Shari’ah and Muslims of sound intellect), offers advice to people, preaches goodness, and curbs harm. The more one’s Iman is firm, the more one’s good deeds will be, and vice versa.Hence, a strong Mu’min is one who strictly adheres to the religion, and feels angry when a prohibited act is committed, glorifies Allah, and guards against sins. On the other hand, a weak Mu’min is one afflicted with weak Iman and dim insight, lacking fear of Allah and in turn mostly committing sins, we ask Allah to keep us safe." }, { "title": "The Final Ruling on Women Visiting Graves in Islam", "date": "2020-11-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/prophet-teaching-aishah-dua-visiting-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_775/nour_77509.mp3", "hijri": "Rabi' Al-Thani 13, 1442", "link": null, "summary": "This Hadith in which he teaches 'Aishah the Du'a of visiting graves was during the period when women were allowed to visit them along with men.", "category": ["audios","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:This inquirer is asking about the authenticity of the hadith narrated from the Prophet ﷺ when Aisha (may Allah be pleased with her) asked him to teach her the supplication to say when visiting graves, and he taught her. Is this hadith authentic, and does it indicate the permissibility of women visiting graves?Answer:The Hadith is authentic; however, it occurred during the period of [general] permission. He [the Prophet ﷺ] had initially forbidden everyone [from visiting graves] and then granted permission to everyone; Subsequently, the final Sunnah established a prohibition for women [from visiting graves], while continuing to command men to visit them.When people first embraced Islam, he [the Prophet ﷺ] forbade them from visiting graves because they had only recently left [the period of] disbelief. Thus, this became a protection for them against polytheism and a means of keeping them far removed from it.Then he—peace and blessings be upon him—granted permission to everyone. Ultimately, the Sunnah settled on prohibiting women from visiting [graves] while men were commanded to visit them.His (ﷺ) words to Aisha occurred at the time when visiting [graves] was permitted for everyone—for both men and women." }, { "title": "How can a Muslim know the extent of his Iman", "date": "2020-11-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/how-to-know-the-extent-of-iman/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_596/59615.mp3", "hijri": "Rabi' Al-Thani 13, 1442", "link": null, "summary": "This can be known through the extent of his fear and exaltation of Allah (Exalted be He), through hastening to do what Allah (Exalted be He) made obligatory and refraining from what He prohibited", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:How can a Muslim know the extent of his Iman (faith/ belief)?Answer:This can be known through the extent of his fear and exaltation of Allah (Exalted be He), through hastening to do what Allah (Exalted be He) made obligatory and refraining from what He prohibited; these are signs of the strength of one’s Iman. A person’s tolerance in committing sins is a sign of weak Iman.Strength of Iman is anything that constitutes fear of Allah, being mindful of Him, hastening to do what Allah (Exalted be He) made obligatory and being careful not to do what is prohibited. All the above attest to one’s strength of Iman and goodness. But, if a person is tolerant in committing sins, neglects Salah in congregation, is undutiful to his parents, slanders others and gossips, and consumes Riba (usury), these are all signs of weak Iman.La hawla wala quwwata illa billah (there is neither might nor power except with Allah!)." }, { "title": "How do I taste the sweetness of Iman (faith)", "date": "2020-11-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/how-do-i-taste-sweetness-of-iman/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_291/29122.mp3", "hijri": "Rabi' Al-Thani 13, 1442", "link": null, "summary": "Turn to Allah, paying a lot of attention to your worship and making your heart present in your worship, think about and ponder on Allah's Sublimity and His Kindness, and remember Jannah (Paradise) and Hellfire and death.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:How do I taste the sweetness of Iman (faith)?Answer:Turn to Allah, paying a lot of attention to your worship and making your heart present in your worship, think about and ponder on Allah’s Sublimity and His Kindness, and remember Jannah (Paradise) and Hellfire and death. These are all means to acquire sweetness in Iman. Enjoy the pleasure of invoking Allah, through reciting the Qur’an and making Du’a (supplication) upon recalling the Greatness of Allah and departure from this world. Upon contemplating these matters and recalling Allah’s Greatness, that He watches us, Khushu’ (the heart being submissively attuned to the act of worship) grows in the hearts." }, { "title": "Refuting those opining that the rulings of Shari'ah do not match with the present time", "date": "2020-11-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-opinion-on-shariah-dont-match-with-present-time/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 07, 1442", "link": null, "summary": "Whoever claims that overlooking these rulings leads to more well-being, or deliberately supports such claim, is considered Kafir (disbeliever).", "category": ["refutals","fatwas","riddah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A man allege that the Shari’ah contains some rulings incompatible with modern time and hence must be reconsidered and modified. They give as illustration the ruling pertinent to inheritance where the share of a man equals the share of two women. What is the Islamic view concerning those who make this claim?Answer:No one can object to or change the Shari’ah rulings that Allah has ordained and explained for His Slaves in the Qur’an or through His Messenger (peace be upon him). These rulings include, for instance, regulations concerning inheritance, Zakah (obligatory charity), Sawm (fasting), and the Five Obligatory Daily Prayers, and other ordinances which are ordained by Allah and agreed upon by the Muslim Ummah (nation). Adherence to these eternal decisive rulings is binding upon Muslims, from the time of the Prophet (peace be upon him) and until the Day of Resurrection. Among these rulings is the extra share of the inheritance given in certain circumstances to male heirs, the sons, the male offspring of the sons, the agnate and uterine brothers and to the father. It is obligatory to abide by these rulings, which are part of one’s faith, as stated in the Qur’an and as agreed upon by Muslim scholars.Whoever claims that overlooking these rulings leads to more well-being, or deliberately supports such claim, is considered Kafir (disbeliever). For, this would be a blatant opposition to Allah’s (Glorified be He) Command, His Messenger’s (peace be upon him) Sunnah, and Ijma’ (consensus of scholars) of the Ummah. The ruler of the Muslim Ummah must ask the upholders of such claim to perform Tawbah (repentance to Allah), if they are Muslims. Else, they would become subject to capital punishment, for committing apostasy. The Prophet (peace be upon him) stated: “Whoever changes his religion (Islam) must be executed.” (Related by Al-Bukhari)1.May Allah keep us and all Muslims safe from misleading trials and from contravening the Divine Shari’ah. Al-Bukhari, Sahih, Book on Jihad and military expeditions, no. 3017; Al-Tirmidhi, Sunan, Book on ordained punishments, no. 1458; Al-Nasa’i, Sunan, Book on sanctity of blood, no. 4060; Abu Dawud, Sunan, Book on ordained punishments, no. 4351; Ibn Majah, Sunan, Book on ordained punishments, no. 2535; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 282. ↩ " }, { "title": "Difference between Iman and Islam", "date": "2020-11-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/difference-iman-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/%D8%A7%D9%84%D9%81%D8%B1%D9%82%20%D8%A8%D9%8A%D9%86%20%D8%A7%D9%84%D8%A5%D9%8A%D9%85%D8%A7%D9%86%20%D9%88%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85.mp3", "hijri": "Rabi' Al-Thani 06, 1442", "link": null, "summary": "Islam is submission and obedience to Allah by Tawhid (belief in the Oneness of Allah/monotheism), sincere devotion to Allah, obedience to His Commands, and avoidance of His Prohibitions. Thus, when they are used in general context, they bear the same meaning.", "category": ["audios","terminology"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the difference between Iman and Islam?Answer:Iman is Islam and Islam is Iman (i.e. have the same meaning when used) in general contexts, because Iman refers to the belief of the heart and all that belongs to Islam of words and deeds. Likewise, Islam is submission and obedience to Allah by Tawhid (belief in the Oneness of Allah/monotheism), sincere devotion to Allah, obedience to His Commands, and avoidance of His Prohibitions. Thus, when they are used in general context, they bear the same meaning. Allah (Glorified and Exalted be He) says: “Truly, the religion with Allah is Islam.” [Aal Imran: 19] This means that Iman is also included in it.However, when they are used together in the same context, Islam refers to the evident deeds and Iman refers to the deeds of the heart. If they are both discussed as in the Hadith of Jibril (Gabriel) when he asked the Prophet (peace be upon him) about the meaning of Islam and Iman, the Prophet explained that Islam refers to the apparent deeds, such as Shahadah (Testimony of Faith), Salah (Prayer), Zakah (obligatory charity), Sawm (Fast), and Hajj (pilgrimage) and he explained Iman to mean the belief of the heart, saying: “[Iman is to] believe in Allah, His Angels, Books, Messengers, the Last Day, and the Divine Decree, be it good or bad.”This is the difference between them when they are both used in the same context to refer to different matters. Therefore, Islam refers to the apparent acts and Iman refers to the beliefs of the heart, but disbelief in any of them includes the other. Likewise, the Prophet (peace be upon him) said: “Iman has seventy-odd branches, the highest of which is saying La ilaha illa Allah and the least of which is removing a harmful thing from the road. And modesty is a part of Iman.”Iman has more than seventy branches, including Islam. That is why he mentioned among the branches of Iman the best of it, which is saying: “La ilaha illa Allah.” This is the main pillar of Islam. This indicates that when the word ‘Iman’ is used indefinitely, it includes Islam and when the word ‘Islam’ is used indefinitely, it includes Iman according to the view of Ahl-ul-Sunnah (adherents to the Sunnah)." }, { "title": "The Ruling on Claimants of the Unseen and Vows to the Deceased", "date": "2020-11-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-claiming-knowledge-of-unseen/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_871/nour_87107.mp3", "hijri": "Rabi' Al-Thani 05, 1442", "link": null, "summary": "This man must be reported to the responsible authorities, if there is an authority in the country responsible for such cases, so that he may be deterred from his evil actions and held accountable.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Our sister [in Islam] asks: In our village, there is a man who claims to have knowledge of the unseen (Ghaib), and that he has the power to bring benefit or cause harm, and to heal the sick. People go to him and ask him for their needs. He tells them: ‘You have made vows (nadhr) to righteous people—for example, to Al-Husayn, Ali, or Al-Abbas—and you must fulfill these vows. If you do not, a severe punishment will befall you.’ They do what he says without hesitation and fear him greatly.He advocates for making vows to other than Allah, saying: ‘I lean upon Al-Abbas; he is the one who speaks into my head and tells me the truth because I am a righteous man.’ When the people hear this, they tremble with fear and supplicate to him, fearing they might be struck by his wrath.Please provide us with a fatwa and guidance on this matter. May Allah reward you with goodness.Answer:This person who claims knowledge of the unseen, asserts that Al-Abbas speaks into his head and informs him of everything, and advocates for making vows to Al-Husayn, Ali, or other deceased persons to seek proximity to them—this man is astray, misleading others, and a disbeliever (kafar). One should not pay him any attention, rely on him, or fear him. Rather, he is a deceptive charlatan and a sorcerer in whom there is no good. He uses these expressions merely for promotion, to intimidate the masses, to consume their wealth, and to deceive them with such matters.Therefore, this man must be reported to the responsible authorities, if there is an authority in the country responsible for such cases, so that he may be deterred from his evil actions and held accountable. He must be called to repent; if he repents, all is well and good, otherwise he is to be executed as a disbeliever." }, { "title": "Who are the Magians of this Ummah?", "date": "2020-11-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/magians-of-this-ummah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_935/nour_93503.mp3", "hijri": "Rabi' Al-Thani 05, 1442", "link": null, "summary": "They are the Qadariyyah who deny fate and say that everything is predestined. It is a fact that Magians say that humanity has two gods; the god of light and the god of darkness.", "category": ["sects","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz"], "muftis": null, "content": "Question:Who are the Magians of this Ummah, Shaykh Abdul-Aziz ?Answer:They are the denying Qadariyyah who deny fate and say that everything is predestined. It is a fact that Magians say that humanity has two gods; the god of light and the god of darkness. They say that the god of light created goodness, whereas the god of darkness created evil. Those who deny fate resemble Magians in that they associate partners along with Allah with regard to their actions. They claim they themselves create their actions, we ask Allah to keep us safe and sound! My advice to all Muslims is to avoid this subject of fate.The (Muslims) must believe in fate and never pursue such topics as innovators in Islam do. They have to believe in fate and submit to the fact that Allah has predestined all things, knows everything and keeps account of all things. A human being has free will through which he can choose whatever he wishes to do, however that which he chooses will not differ from what Allah (may He be Exalted and Glorified) has predestined." }, { "title": "Ruling on describing worldly inventions as Bid'ah", "date": "2020-11-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-describing-wordly-investions-as-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 03, 1442 AH", "link": null, "summary": "Worldly affairs cannot be described as Bid'ahs in terms of the religious connotation of the word. What is Munkar and should be rejected, however, is what people have innovated in Din, such as acts of 'Ibadah (worship) that are not prescribed in Islam.", "category": ["bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:There is no doubt that there is a fine distinction between what can be described as Bid’ah (innovation in religion) and what can be described as Sunnah (a commendable act), that is, between what is rejected in Din (religion) and what is accepted as a worldly affair. Your Eminence, can you clarify this matter?Answer:Worldly affairs cannot be described as Bid’ahs in terms of the religious connotation of the word. In fact, cars, planes, computers, phones and other forms of technology are inventions that can only be referred to as Bid’ahs in terms of being something new - as the linguistic meaning of the word denotes - and not as Bid’ahs in Din. Allah (Exalted be He) says: “The Originator of the heavens and the earth.” [Al-Baqarah: 117] This means that Allah is the Inventor of the heavens and earth.Thus, linguistically the word ‘Bid’ah’ refers to an unprecedented discovery. Accordingly, we can describe worldly inventions, such as cars, computers, planes, etc., as Bid’ahs linguistically, and they are neither to be regarded as Munkar (that which is unacceptable or disapproved of by Shari’ah and Muslims of sound intellect) nor should they be rejected.What is Munkar and should be rejected, however, is what people have innovated in Din, such as acts of ‘Ibadah (worship) that are not prescribed in Islam. Shari’ah (Islamic law) must be void of Bid’ahs. Shari’ah is what Allah (Exalted be He) and His Messenger (peace be upon him) revealed to us. It is not the innovations that are made to Din, such as forms of Salah (Prayer), Sawm (Fast), and other acts of ‘Ibadah, and which are not prescribed by Allah (Glorified and Exalted be He). Indeed, Islam is perfect. Allah (Glorified be He) says: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [Al-Maidah: 3]" }, { "title": "What is meant by Halal (lawful) and Haram (prohibited) in Islam", "date": "2020-11-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/mean-by-halal-haram-in-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 02, 1442 AH", "link": null, "summary": "Halal and Haram are two Shar'i (Islamic legal) rulings, the knowledge of which is acquired from the Qur'an and the Sunnah.", "category": ["terminology"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is meant by Halal (lawful) and Haram (prohibited) in Islam?Answer:Halal and Haram are two Shar’i (Islamic legal) rulings, the knowledge of which is acquired from the Qur’an and the Sunnah. The believer should firmly believe in the impermissibility of whatever Allah (Exalted be He) has made Haram and the permissibility of whatever Allah (Exalted be He) has made Halal. This belief leads to entering Jannah (Paradise). It was authentically reported that A man asked the Prophet (peace be upon him), saying, “‘Tell me, if I regard as Halal (lawful) whatever has been declared Halal (by Shari’ah) and regard as Haram (forbidden) whatever has been declared Haram (by Shari’ah), shall I be admitted into Jannah?’ The Prophet (peace be upon him) said, ‘Yes.’” 1Muslims are not permitted to declare things Halal or Haram of their own accord. This is considered one of the gravest sins. Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge.”” [Al-A’raf: 33]Allah (Exalted be He) also says: “And say not concerning that which your tongues put forth falsely: “This is lawful and this is forbidden,” so as to invent lies against Allâh. Verily, those who invent lies against Allâh will never prosper.” [Al-Nahl: 116]Muslims unanimously agree that when a person regards as Halal that which is well established and known to be Haram, such as permitting Zina (sexual intercourse outside marriage), Riba (usury/interest), or Khamr (intoxicants), this constitutes Kufr (disbelief) and Riddah (apostasy from Islam).Likewise, when a person regards that which is well established and known to be Halal as Haram, such as prohibiting meat, bread, and the like, they thereby violate the Law of Allah and have apostatized from Islam. Ahmad, vol. 3, pp. 316 and 348; Muslim, vol. 1, p. 44, no. 15; Abu Ya’la, vol. 3, p. 445, vol. 4, p. 195, nos. 1940 and 2295; and Ibn Mandah, vol. 1, pp. 285-286, nos. 137-138. ↩ " }, { "title": "Ruling on wearing gloves while praying", "date": "2020-11-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-wearing-gloves-while-praying/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_581/58121.mp3", "hijri": "Rabi' Al-Thani 02, 1442", "link": null, "summary": "There is nothing wrong with this. Wearing gloves is similar to wearing Khuffs (leather socks). All praise is due to Allah for this.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Abdullah Abu Omar from Jordan asks: In winter, my hands become very cold, can I wear woolen gloves while praying? Does this contradict (the rule that a praying person should prostrate) on the seven organs, including the hands?Answer:There is nothing wrong with this. Wearing gloves is similar to wearing Khuffs (leather socks). All praise is due to Allah for this. If you wear gloves to keep your hands warm, or you wear Ghutrah (a traditional cotton headdress worn by men in some Arab countries), head cover, or Bisht (a traditional Arab men’s flowing outer cloak), and so on, and you prostrate while wearing any of them, there is nothing wrong with this. All this is tolerated. The Sahabah (Companions of the Prophet, may Allah be pleased with them) used to perform Sujud (prostration) over their clothes if the land was so hot." }, { "title": "The ruling on smiling during Salah", "date": "2020-11-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-smiling-during-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_323/32309.mp3", "hijri": "Rabi' Al-Thani 02, 1442", "link": null, "summary": "Smiling does not invalidate Salah but laughing with sound does. Also, if a person deliberately talks during Salah while knowing that doing so is Haram (prohibited), the Salah is invalidated.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Does smiling during Salah (Prayer) invalidate it ?Answer:Smiling does not invalidate Salah but laughing with sound does. Also, if a person deliberately talks during Salah while knowing that doing so is Haram (prohibited), the Salah is invalidated." }, { "title": "Validity of acts of worship by someone committing a sin that entails executing the Hadd", "date": "2020-11-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/validity-worship-by-one-who-commit-sins/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 02, 1442", "link": null, "summary": "Whoever drinks Khamr, commits Zina, or indulges in any sin while considering it Halal (lawful); is regarded as a Kafir (disbeliever) whose good deeds are rendered invalid.", "category": ["fatwas","zina","intoxicants"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibrahim Ibn Muhammad Aal Al-Shaykh","url":"/biography/ibrahim/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:Someone drinks Khamr (intoxicants) and commits Zina (sexual intercourse outside marriage) but they perform Salah (Prayer) and the other fundamental deeds of Islam; is the ‘Ibadah (worship) they perform considered valid?Answer:Whoever drinks Khamr, commits Zina, or indulges in any sin while considering it Halal (lawful); is regarded as a Kafir (disbeliever) whose good deeds are rendered invalid. On the other hand, if that person commits sins because the weakness of their souls overcomes them but they acknowledge that such a sin is Haram (unlawful) and they hope that Allah may help them to avoid it; they will be considered believers for their sound beliefs though they are Fasiqs (those who flagrantly violate Islamic law) for the major sins they commit.However, if a person commits a sin; it will be Wajib (obligatory) for them to make Tawbah (repentance to Allah), acknowledge their sin, determine not to commit it again, and feel remorse for what they have committed. A sinner has to seek protection in the shield and respite that Allah grants them. It is worth mentioning that Allah (Glorified and Exalted be He) deprived Iblis of His Mercy, expelled him forever, and made him cursed devil because of one sin i.e. the refusal to make Sujud (Prostration) to Adam when Allah (Exalted be He) commanded him to do so. Allah also expelled Adam from Jannah (Paradise) when the latter committed one act of disobedience to Allah (Glorified and Exalted be He).However, Adam made Tawbah and thus Allah accepted him and guided him to the straight path. Besides, slaves of Allah should not follow tricky and malicious attitudes towards Allah. Rather, they have to fear Allah, do whatever He commands them to do, and abandon whatever He commands them to abandon." }, { "title": "Rule on drink Khamr for relieve pains", "date": "2020-11-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/drink-khamr-for-relieves-pains/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 02, 1442", "link": null, "summary": "Khamr is Haram. It is impermissible to be used as a treatment. A proof for the foregoing is the Hadith.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibrahim Ibn Muhammad Aal Al-Shaykh","url":"/biography/ibrahim/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:Is it permissible for a believer to drink Khamr claiming that it relieves some of their pains?Answer:Khamr is Haram (prohibited). It is impermissible to be used as a treatment. A proof for the foregoing is the Hadith in which the Prophet (peace be upon him) says, “O Allah’s servants! Seek treatment, but use nothing unlawful for there is no disease that Allah has created, except that He has also created its treatment.” 1 Abu Dawud, Sunan, Book on Medicine, no. 3874. ↩ " }, { "title": "Ruling on using phrase 'peace be upon him' to anyone other than the Messenger", "date": "2020-11-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-phrase-peace-be-upon-him/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 01, 1442 AH", "link": "https://binbaz.org.sa/fatwas/1885/%D8%A7%D8%B7%D9%84%D8%A7%D9%82-%D9%83%D9%84%D9%85%D8%A9-%D8%B9%D9%84%D9%8A%D9%87-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D9%85-%D9%84%D8%BA%D9%8A%D8%B1-%D8%A7%D9%84%D8%B1%D8%B3%D9%88%D9%84-%EF%B7%BA", "summary": "There is no evidence on singling him out with this phrase to the exclusion of other Sahabah. Likewise, there is no evidence on singling him out with the phrase May Allah honor his face", "category": ["prophets","sahabah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:While reviewing the topics in the book “‘Aqd Al-Durar fi Akhbar Al-Muntadhar”, I found some narrations reported on the authority of ‘Ali ibn Abu Talib as follows: On the authority of ‘Ali ibn Abu Talib (peace be upon him) who narrated that the Messenger of Allah (peace be upon him) said: “One of my family will come out in nine banners. (i.e. detachments).” What is the ruling on saying “peace be upon him” and the like phrases when referring to people other than the Messenger (peace be upon him)?Answer:It is not permissible to single out ‘Ali (may Allah be pleased with him) with this phrase. Rather, it is permissible to say when referring to him and to other Sahabah (Companions of the Prophet) “may Allah be pleased with them” or “may Allah be merciful with them” because there is no evidence on singling him out with this phrase to the exclusion of other Sahabah. Likewise, there is no evidence on singling him out with the phrase “may Allah honor his face”.It is better to treat him in the same way of treating other Rightly-Guided Caliphs and not to single him out with certain phrases which have no evidence supporting them." }, { "title": "Ruling on Palmistry", "date": "2020-11-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-palmistry/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 01, 1442", "link": "https://binbaz.org.sa/fatwas/1993/%D9%85%D8%A7-%D8%B5%D8%AD%D8%A9-%D8%A7%D9%84%D9%82%D9%88%D9%84-%D8%A8%D8%A7%D9%86-%D8%AE%D8%B7%D9%88%D8%B7-%D8%A7%D9%84%D9%83%D9%81%D9%8A%D9%86-%D8%A8%D8%B9%D8%AF%D8%AF-%D8%A7%D9%84%D8%A7%D8%B3%D9%85%D8%A7%D8%A1-%D8%A7%D9%84%D8%AD%D8%B3%D9%86%D9%89", "summary": "This is just a baseless supposition on the part of some people. We do not know of any religious scholar who has said this, therefore, it cannot be considered to be reliable.", "category": ["superstitions","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some people say that the lines on the right palm are in the shape of the Arabic number 18 and those on the left are in the shape of the number 81. The total of these two numbers is 99, which they say is the number of Allah’s Most Beautiful Names. Is this true?Answer:This is just a baseless supposition on the part of some people. We do not know of any religious scholar who has said this, therefore, it cannot be considered to be reliable." }, { "title": "Can a person be excused for their ignorance regarding the fundamentals of Tawhid", "date": "2020-11-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ignorance-of-tawhid-is-no-excused/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 01, 1442 AH", "link": "https://binbaz.org.sa/fatwas/2351/%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%88%D8%AD%D9%8A%D8%AF-%D9%84%D8%A7-%D8%B9%D8%B0%D8%B1-%D9%81%D9%8A%D9%87%D8%A7", "summary": "No person can be excused for their ignorance regarding issues of Tawhid so long as they live amongst Muslims. On the other hand, whoever lives amongst Muslims and hears the Word of Allah and His Messenger without adhering to them but instead worships the graves and seeks their help or insults Din, such people are Kafirs (disbelievers).", "category": ["riddah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Can a person be excused for their ignorance regarding the fundamentals of Tawhid (belief in the Oneness of Allah) which represent the core of Din (religion)? What is the ruling on judging specific people as being Kafirs (disbelievers) for indulging in practices of Shirk (associating others with Allah in His Divinity or worship) out of their ignorance?Answer:No person can be excused for their ignorance regarding issues of Tawhid so long as they live amongst Muslims. However, whoever lives far away from Muslim areas and is ignorant of Islam, they will be judged by Allah (Glorified be He). They will be dealt with in the same way as Ahl-ul-Fatrah (people having no access to Divine Messages) on the Day of Resurrection i.e. they will be tested there and judged accordingly.On the other hand, whoever lives amongst Muslims and hears the Word of Allah and His Messenger without adhering to them but instead worships the graves and seeks their help or insults Din, such people are Kafirs (disbelievers). Muslim authorities have to ask such people to repent and if they do not, they have to be killed for their Kufr (disbelief). The same applies to whoever mocks the Din, considers Halal (lawful) things that Allah declares as being Haram (prohibited) such as Zina (sexual intercourse outside marriage), Khamr (intoxicant), applying positive law, judging by laws other than what Allah has revealed, or claiming that such laws are better than the laws which are set by Allah. Declaring any of the foregoing as Halal is tantamount to committing Riddah (apostasy), we seek refuge with Allah from this.It is, thus, Wajib (obligatory) on every Islamic government to apply Shari’ah (Islamic law), to advise whoever indulges in any of the practices which revoke their Islam to make Tawbah (repentance to Allah), and to kill them if they refuse to give up their Kufr. Proof for this is the Hadith in which the Prophet (peace be upon him) said: “Whoever (a Muslim) discards their Din, kill him.” (Related by Al-Bukhari in his Sahih (authentic) Book of Hadiths) 1.Moreover, it is reported in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Mu’adh ibn Jabal (may Allah be pleased with him) that he ordered some rulers to kill the apostates if they do not make Tawbah. Mu’adh said: ‘This is the judgment of Allah and His Messenger’ 2.However, such a judgment has to be applied by the Muslim ruler and through the Shar’i (Islamic legal) courts. This is to ensure that the ruling of Allah is implemented on the basis of true knowledge and insight of Muslim authorities. May Allah set right the affairs of us all. Verily, Allah is the All Hearer, the Most Near. Al-Bukhari, Sahih, Book on Jihad and military expeditions, no. 3017; Al-Tirmidhi, Sunan, Book on ordained punishments, no. 1458; Al-Nasa’i, Sunan, Book on sanctity of blood, no. 4060; Abu Dawud, Sunan, Book on ordained punishments, no. 4351; Ibn Majah, Sunan, Book on ordained punishments, no. 2535; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 282. ↩ Al-Bukhari, Sahih, Book on expeditions, no. 4342; Al-Nasa’i, Sunan, Book on sanctity of blood, no. 4066; Abu Dawud, Sunan, Book on ordained punishments, no. 4354; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 409. ↩ " }, { "title": "False Karamahs", "date": "2020-11-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/false-karamahs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Thani 01, 1442", "link": "https://binbaz.org.sa/fatwas/1994/%D8%AA%D9%81%D9%86%D9%8A%D8%AF-%D9%85%D8%B2%D8%A7%D8%B9%D9%85-%D8%A7%D9%84%D9%83%D8%B1%D8%A7%D9%85%D8%A7%D8%AA-%D8%A7%D9%84%D8%AE%D8%B1%D8%A7%D9%81%D9%8A%D8%A9-%D9%85%D9%86-%D8%A8%D8%B9%D8%B6-%D8%A7%D9%84%D8%B5%D9%88%D9%81%D9%8A%D8%A9", "summary": "Such things are baseless in Shari'ah and are superstitious invented by some people. Some Sufis pretend to have Karamahs.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:It is said that there are chosen men who can perform extraordinary events such as coming to perform Hajj without using any means of transportation or attending a Funeral Prayer in Makkah while living far away from there. Is the wind made subservient to lead them wherever they want? Please, advise.Answer:Such things are baseless in Shari’ah and are superstitious invented by some people. Some Sufis pretend to have Karamahs (extraordinary events performed by a pious person), rendering them able to reach Makkah without any means of transportation; but this is surely falsehood. Or, they would have contact with Jinn or worship them, so that the Jinn would carry them to Makkah or any other place, as stated by Shaykh Abu Al-Abbas Ibn Taymiyyah (may Allah be merciful to him) and other scholars.To summarize, such matters are just superstitious beliefs held by some Sufis and those like them, who falsely allege to be Awliya’ (the pious worshippers of Allah or holy persons) possessing Karamahs. But, in actual fact, they are the Awliya’ (votaries) of Satan, that is why the Jinn carry them from one place to another. Thus, when these Sufis worship and serve the Jinn, they receive their help in moving from one place to another in return." }, { "title": "Ruling on Ghulu in loving the Prophet (peace be upon him)", "date": "2020-11-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-ghulu-in-loving-prophet/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/%D9%85%D8%A7%20%D9%85%D8%B9%D9%86%D9%89%20%D8%A7%D9%84%D8%BA%D9%84%D9%88%20%D9%81%D9%8A%20%D8%AD%D8%A8%20%D8%A7%D9%84%D9%86%D8%A8%D9%8A%20-%D8%B5%D9%84%D9%89%20%D8%A7%D9%84%D9%84%D9%87%20%D8%B9%D9%84%D9%8A%D9%87%20%D9%88%D8%B3%D9%84%D9%85-%D8%9F.mp3", "hijri": "Rabi' Al-Awwal 29, 1442", "link": null, "summary": "Ghulu means an increase or doing something more than what is ordained by Allah (Exalted be He).", "category": ["audios","prophets","terminology"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What does Ghulu in loving the Prophet (peace be upon him) mean?Answer:Ghulu (Exceeding proper limits) means an increase or doing something more than what is ordained by Allah (Exalted be He). The Arabic word ‘ghala’ (boil) denotes the rise of water because of fire. Therefore, Ghulu means exceeding proper limits by doing something more than what is legally ordained. The Prophet (peace be upon him) said: “Be cautious against exceeding the proper limits in matters of religion. Those who were before you were devastated because of exceeding the proper limits in matters of religion.” [Al-Nisa: 171]Allah (Glorified be He) says: “0 people of the Scripture (Christians)! Do not exceed the limits in your religion”Therefore, Ghulu means exceeding the proper limits in doing desirable acts that are legally ordained by Allah. This kind of behavior is called Ghulu. For example, Allah ordained Five Obligatory Daily Prayers and therefore it is impermissible to make them six by making make Salat-ul-Duha (supererogatory Prayer after sunrise) obligatory upon people. If you are a Sultan or prince, you may say that this increase by having a sixth Prayer is better. But this is impermissible and Ghulu. Allah’s Messenger (peace be upon him) said: “Whoever does a deed that is not according to our way, his deeds will be rejected.”You may say that you love the Prophet (peace be upon him) and you will invoke him beside Allah (Exalted be He) by asking him to cure your disease or grant you victory. This is Ghulu as it exceeds the proper limits. This is because you are ordained to invoke Allah. The Prophet (peace be upon him) said: “…so let him make Du’a’ (supplication) to Allah…” He (peace be upon him) orders you to invoke Allah. He (peace be upon him) does not order you to invoke him.Allah (Glorified be He) says: “Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).” [Ghafir: 60]Therefore, one should make Du’a to Allah (Exalted be He), not the Messenger (peace be upon him). Allah (Glorified and Exalted be He) says: “And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” [Al-Mu’minun: 117]Invoking anyone other than Allah like the dead, trees, stones or even the Prophet (peace be upon him) is major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam). This is a kind of Ghulu. Moreover, doing more than what is ordained by Allah (Exalted be He) with regard to acts of Ibadah (worship) is a kind of Ghulu. Allah (Exalted be He) ordains for you to make Dua’ to Him by his Names, Attributes and your righteous deeds. But making Dua’ to Allah by the honor, the blessing or the virtue of the Prophet (peace be upon him) is a Bid’ah (innovation in religion) and a kind of Ghulu.Making Du’a to Allah (Exalted be He) by virtue of your righteous deeds like loving and believing in the Prophet (peace be upon him) is permissible and legal. But, it is impermissible to make Du’a’ to Allah (Exalted be He) by the virtue of the Prophet (peace be upon him) or by his blessings. It is permissible only to make Dua’ to Allah by one’s love, belief, obedience and following the guidance of the Prophet (peace be upon him). This is the legal Dua’. You can make Du’a’ to Allah by His Names and Attributes or by believing in Him and His Messenger." }, { "title": "Sites of the Prophets' graves", "date": "2020-11-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/sites-of-prophet-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_638/nour_63813.mp3", "hijri": "Rabi' Al-Awwal 28, 1442", "link": null, "summary": "These claims have no basis, for the sites of the graves of all prophets are unknown, except the grave of Prophet Muhammad (peace be upon him) which is in Madinah and the grave of Prophet Ibrahim in Khalil.", "category": ["audios","prophets"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:In the Sultanate of Oman, particularly in the South, there is a Masjid (mosque) and a grave in the mountain of Zhafar. The people of Zhafar claim that it is the grave of Prophet Ayyub. People visit the grave and travel to it in groups. A similar grave exists in Salalah and people claim that it is the grave of Imran. Likewise, people make it a place to frequent. Would you please comment on these actions and publicize the ruling on the radio? May Allah reward you with the best!Answer:These claims have no basis, for the sites of the graves of all prophets are unknown, except the grave of Prophet Muhammad (peace be upon him) which is in Madinah and the grave of Prophet Ibrahim in Khalil.As for the graves of all other prophets, they are unknown to the scholars. Therefore, those who claim that these are prophets’ graves should not be believed. They are neither the grave of Ayyub nor any other prophet (peace be upon them). If we were to assume that they are the graves of Ayyub and ‘Imran or others, it is not permitted for anyone to worship these graves or supplicate to their dwellers beside Allah.It is not even permissible for anyone to supplicate to Messenger Muhammad (peace be upon him), who is the best of all creatures, or to seek help from him, offer him vows or sacrifices, or draw close to him by means of slaughtered animals. All these acts are major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam).It is Wajib (obligatory) to beware of this. Dwellers of graves must not be worshipped along with Allah. One must not supplicate to them, seek help from them, or offer them vows and sacrifices. All these acts are major Shirk. Allah (Glorified and Exalted be He) says: “And your Lord has decreed that you worship none but Him.” [Al-Isra: 23]And: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [Al-Fatihah: 5]And: “And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers).” [Yunus: 106]And: “Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the All-Knower (of each and everything).” [Fatir: 13-14]Allah (Glorified and Exalted be He) makes it clear that supplicating to other than Him, such as the dead, idols, trees, or stones, is Shirk. That is why He says: “And on the Day of Resurrection, they will disown your worshipping them.” [Fatir: 14] This means they will disown you and blame you for your deeds.Allah (Glorified and Exalted be He) says: “And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.” [Al-Mu’minun: 117] Allah describes those who invoke idols or the dead beside Him as Kafirs (disbelievers).Muslims are obliged to beware of these acts of Shirk. They must advise one another to reject them and inform the ignorant of this ruling. Allah (Glorified and Exalted be He) has obligated His Servants to recommend one another to Al-Haqq (the Truth) and the Way of Allah. Allah (Glorified be He) says: “By Al-‘Asr (the time). Verily, man is in loss. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).” [Al-Asr: 1-3]And: “Invite (mankind, O Muhammad (peace be upon him)) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching, and argue with them in a way that is better.” [Al-Nahl: 125]May Allah grant us success and guidance!" }, { "title": "The location of the grave of Al-Husayn", "date": "2020-11-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/location-husayn-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_168/16806.mp3", "hijri": "Rabi' Al-Awwal 28, 1442", "link": null, "summary": "The correct opinion is that what exists in Egypt is neither the grave nor the head of Al-Husayn. A number of scholars have written essays on this and explained that there is no evidence to support that the head of Al-Husayn is in Egypt.", "category": ["sahabah","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:People talk a great deal and have different opinions about where the grave of Al-Husayn is located. Can Muslims benefit from knowing exactly where it is?Answer:The correct opinion is that his body is in Iraq, because he was killed in Iraq. With regard to his head, this is not known exactly. It is said that it is in the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), and some claim that it is in Egypt. Others have claims that it is in other places. However, the correct opinion is that what exists in Egypt is neither the grave nor the head of Al-Husayn. A number of scholars have written essays on this and explained that there is no evidence to support that the head of Al-Husayn is in Egypt. Thus, the claim that it is in Egypt is groundless.The most likely to be correct is the view that it is in the Levant, because it was taken to Yazid ibn Mu’awiyah who was in the Levant. There is no basis for the view that it was taken to Egypt. Either it was kept in the Levant in a place therein, or it was returned to his body in Iraq. Whatever the case, people do not need to know where it is buried or where it is. Rather, what is prescribed is to ask Allah for forgiveness and mercy for him. May Allah forgive him and be pleased with him, for he was killed unlawfully. So we should ask Allah to forgive him and have mercy on him, and hope for much good for him. He and his brother Al-Hasan are the masters of the youth of Jannah (Paradise), as the Prophet (peace be upon him) stated. May Allah accept him as a martyr for he was killed unlawfully. The Prophet (peace be upon him) said about Al-Hasan and Al-Husayn: “They are the masters of the youth of Jannah.”If one is certain as to where the grave is located, there is nothing wrong with greeting him and making Dua’ (supplication) for him, just as the case with other graves for whose dwellers we shall make Dua’ and ask Allah to have mercy on them, if they are Muslims. The Prophet (peace be upon him) said : “Visit the graves as they remind you of the Hereafter!”Visiting the grave of Al-Husayn or Al-Hasan, or any other Muslim, to make Dua’ for them and ask Allah to forgive them and have mercy on them - as one would do at the grave of any other Muslim - is Sunnah (action following the example of the Prophet). However, visiting graves to invoke their occupants or seek their help or blessing is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). It is not permissible to build Masjids (mosques), domes, or the like over graves because the Messenger (peace be upon him) said: “May Allah curse the Jews and Christians, for they took the graves of their prophets as places of worship.”Also, it was narrated on the authority of Jabir in Sahih Muslim (authentic Hadith Book) that the Prophet (peace be upon him): Forbade plastering graves, sitting on them, and building over them. Hence, it is not permissible to plaster graves, perfume them, place screens around them, erect structures over them, sit on them, or offer Salah (Prayer) at them; all these acts are forbidden. The Prophet (peace be upon him) said: “Beware, for those who preceded you took the graves of their prophets and righteous men as places of worship, but you must not take graves as places of Salah; I forbid you to do this.” (Related by Muslim in his Sahih on the authority of Jundub ibn Abdullah Al-Bajaly)This Hadith indicates that it is not permissible to offer Salah at graves or to take them as places of worship, because one may fall into Shirk (associating others with Allah in His Divinity or worship) by invoking the dead, seeking their help, offering therm vows, and touching their graves to seek blessings. The Prophet (peace be upon him) warned against this. Graves should be visited for the sole purpose of greeting the dead, making Dua’ for them, and asking Allah to have mercy on them and forgive their sins.It is Munkar to visit graves and invoke the dead by saying, for example: “O my master, I take refuge in you;” “I am under your protection;” “Intercede with Allah for me;” “Grant me victory;” “Cure the sick”, and such like statements. This is considered supplicating to other than Allah, which is major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam). May Allah protect us!It is permissible to visit graves in the manner prescribed in Shari’ah (Islamic law). On the other hand, it is absolutely not permissible to visit graves to touch them for the sake of seeking the blessings of their dwellers, invoking them, or seeking their help. It is, thus, permissible for a person to visit graves, in the manner prescribed in Shari’ah, provided that they are located in their country.It is not permissible to set out on a journey for the sole purpose of visiting graves. The Prophet (peace be upon him) said: “Do not set out (on a journey) but to three Masjids: Al-Masjid Al-Haram (the Sacred Mosque in Makkah), this Masjid of mine (the Prophets Mosque in Madinah), and Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem).”" }, { "title": "Exposition that the exact location of the grave of Al-Khadir is unknown", "date": "2020-11-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/grave-al-khadir-is-unknown/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_811/nour_81107.mp3", "hijri": "Rabi' Al-Awwal 28, 1442", "link": null, "summary": "No one knows the exact location of his grave. It is groundless to claim that his grave is located in that mausoleum in your residential district.", "category": ["audios","prophets"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:There is a mausoleum in our residential district where people claim the body of Al-Khadir (peace be upon him) is buried. When visiting this mausoleum, people bring with them candles and sweets. When they enter, they light the candles and start to invoke Al-Khadir and make vows to him. Is that considered to be an act of Bid ah (innovation in religion)?Answer:Al-Khadir died a long time ago. The most correct view is that he had died before Prophet Muhammad (peace be upon him) was raised to Prophethood. Al-Khadir was a righteous man but the preponderant opinion is that he was a prophet because this is supported by textual evidence in the Qur’an. However, no one knows the exact location of his grave. It is groundless to claim that his grave is located in that mausoleum in your residential district. Had his grave been known, it is still impermissible to venerate its dweller, make vows to him, invoke him besides Allah, seek blessings from him, or construct a building over his grave.It is heinous Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and an act of major Shirk (associating others with Allah in His Divinity or worship) to make vows to Al-Khadir or to invoke him besides Allah (Exalted be He). The same also applies to invoking and beseeching the help of prophets and righteous people. Allah (Glorified be He) says: “so invoke not anyone along with Allah.” [Al-Jinn: 18]Allah (Glorified be He) also says: “And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.” [Al-Mu’minun: 117]Neither a man nor a woman is allowed to invoke Al-Khadir, seek help from him, make vows to him, or circumambulate his “so called” grave. This is because all these practices constitute an act of major Shirk. Circumambulating the graves in the pursuit of gaining benefit from their occupants is as an act of major Shirk. It is Wajib (compulsory) on those who visit this mausoleum to give up these unlawful practices and Wajib on the state to demolish this mausoleum which is falsely claimed to be the grave of Al-Khadir." }, { "title": "Is it true that Ali fought the Jinn?", "date": "2020-11-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ali-did-not-fight-against-the-jinn/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/%D8%B9%D9%84%D9%8A%20%D8%A8%D9%86%20%D8%A3%D8%A8%D9%8A%20%D8%B7%D8%A7%D9%84%D8%A8%20%D9%84%D9%85%20%D9%8A%D8%AD%D8%A7%D8%B1%D8%A8%20%D8%A7%D9%84%D8%AC%D9%86.mp3", "hijri": "Rabi'ul-Awwal 27, 1442", "link": null, "summary": "All of this is baseless. He did not fight the Jinn and no such thing happened at all. Rather this is false and is one of the lies and fabrications that people have invented.", "category": ["fatwas","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:A questioner from Republic of Yemen asks: is it true that Imam Ali (may Allah be pleased with him) fought the Jinn (creatures created from fire)? It is narrated in book “The battles of Imam ‘Ali” that he fought them until he sent them down to the seventh earth. What is your opinion on this book?Answer:All of this is baseless. He did not fight the Jinn and no such thing happened at all. Rather this is false and is one of the lies and fabrications that people have invented. On this subject, Shaykh Al-Islam Abu’l-Abbas Ibn Taymiyah said: “It is a lie which has no origin; rather it is one of the false stories fabricated by the liars.”" }, { "title": "Ruling on Quburiyyun (grave worshippers)", "date": "2020-11-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/quburiyyun/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 27, 1442", "link": null, "summary": "Worship is not defined through people's views but it is determined through Allah's Judgment (Glorified and Exalted be He). The early Mushriks are divided into different categories, such as those who worshipped idols, those who worshipped prophets, those who worshipped righteous people, those who worshipped trees, those who worshipped stones, and those who worshipped other things.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": " Question: It is said that the early Mushriks (those who associate others with Allah in His Divinity or worship) admitted that they worshipped their gods only to bring them near to Allah. They were in fact idol worshippers, so how can you declare those you call Quburiyyun i.e. grave worshippers, to be Mushriks although they do not worship idols or claim that the dead should be worshipped, but they only seek blessings through them? 1Answer:Worship is not defined through people’s views but it is determined through Allah’s Judgment (Glorified and Exalted be He). The early Mushriks are divided into different categories, such as those who worshipped idols, those who worshipped prophets, those who worshipped righteous people, those who worshipped trees, those who worshipped stones, and those who worshipped other things. Thus, they are not on an equal level. However, Allah declared them all to be disbelievers until they enter His Religion and worship Him Alone. He (Exalted be He) says: “Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allâh’s Will? (Tafsir At-Tabarî).” [Aal Imran: 80]Thus, He declared those who worship the prophets and angels disbelievers if they do not submit to what is right. Moreover, it is well known that the people of Al-Ta’if worshipped Al-Lat, who was a righteous man. However, Allah declared them to be disbelievers until they entered Islam. Likewise, the Christians would worship the Messiah (Jesus) and his mother, while he was a Prophet and his mother was a Siddiqah [i.e. she believed in the Words of Allah and His Books], and in turn they (Christians) were declared disbelievers. The same applies to the Jews who worshipped their rabbis and their monks and worshipped ‘Uzayr (Ezra) claiming that he was the son of the Lord, and in turn they became disbelievers.Allah (Glorified and Exalted be He) says in the Qur’an: “Say (O Muhammad صلى الله عليه و سلم): “Call upon those - besides Him - whom you pretend [to be gods like angels, ‘Isâ (Jesus), ‘Uzair (Ezra), and others.]. They have neither the power to remove the adversity from you nor even to shift it from you to another person.” Those whom they call upon [like ‘Isâ (Jesus) - son of Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest; and they [‘Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment.” [Al-Isra: 56-57]Moreover, Allah (Exalted be He) informed us about some Mushriks saying that they would worship righteous persons seeking for themselves a means to approach their Lord, hoping for His Mercy, and fearing His Torment. He (Exalted be He) condemned their worship of other than Him, and indicated that they (those worshipped) had neither the power to remove the adversity from those who worshipped them, nor to transfer it to someone else.Moreover, scholar of Tafsir (exegesis of the meanings of the Qur’an) commented on this Ayah (Qur’anic verse) saying that it was revealed regarding the Messiah, his mother and ‘Uzair, and also regarding every prophet or righteous person. In addition, Ibn Mas’ud (may Allah be pleased with him) said that it was revealed regarding human beings who would worship individuals from the Jinn. The Jinn embraced Islam but those humans kept worshipping them.In short, it was revealed regarding righteous persons and prophets, as Allah declared those who worship them to be disbelievers and informed that they have neither the power to remove adversity from those who worship them, nor to shift it from them to other persons.Allah (Exalted be He) says: “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them.” [Fatir: 13-14]Hence, Allah described their invocation as Shirk although they invoked them only because they thought them to be intercessors, and not because they believed they had the power to remove adversity, bring a benefit, create, or sustain anything. Rather, Allah (Exalted be He) relates about them that they admittedly said: “We worship them only that they may bring us near to Allâh.” [Al-Zumar: 3] And: “These are our intercessors with Allâh.” [Yunus: 18] Yet, Allah declared them to be disbelievers because of such worship, even though they believed only that they (those worshipped) were intercessors and were close to Allah, without alleging that they could create, sustain, benefit, or harm.Furthermore, Allah (Exalted be He) says: “And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” [Al-Mu’minun: 117] Thus, He (Exalted be He) called them disbelievers even though they worshipped them not because they could benefit, harm, or independently bring benefit or remove harm, or create, but because they - such worshippers alleged - could bring them nearer to Allah and intercede with Him on their behalf.Allah (Glorified and Exalted be He) says: “And who is more astray than one who calls on (invokes) besides Allâh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping.” [Al-Ahqaf: 5-6] This generally applies to prophets, righteous persons, and others.It means that all scholars have unanimously agreed that whoever worships other than Allah (Exalted be He), whether it is an idol, a prophet, a righteous person, a jinni or anything else, is a disbeliever, even if the worshipped being is a prophet or a righteous person. Indeed, this unanimity covers all scholars, and the evidence of this (judgment) from the Words of Allah (Glorified and Exalted be He) and His Prophet (peace be upon him) are manifest, some of which are mentioned above. Allah (Glorified and Exalted be He) is undoubtedly the Guide to success. Question: What about the questioner’s saying that such worshippers claimed that they worshipped them only to bring them near to Allah, thus acknowledging their worship of them, while the latter (group) claimed that they did not worship them but only sought their blessings? 2Answer:Consideration is given to facts and meaning and not to words. Thus, if they say that they do not worship them but rather seek their blessings, it would not avail them as long as they perform the practices of the Mushriks preceding them, even if they do not call it worship (as they call it seeking their intercession or blessings). Seeking other than Allah and invoking the dead, the prophets, and the righteous, and offering sacrifices to them, prostrating to or calling for their help - are all acts of worship, even if they call it service or anything else, since what count are facts and not names, as explained above.An example of this is the saying of the group who went out with the Prophet (peace be upon him) to Hunayn, when they saw the Mushriks hanging their weapons on a lotus tree (which they believed to bring blessings): “O Messenger of Allah, assign for us a Dhat Anwat (something like that tree) as they (the disbelievers) have a Dhat Anwat.” In response, the Prophet (peace be upon him) said: “Allah is the Greatest! By the One in Whose Hand is my soul, you have said exactly as the Children of Israel said to Musa (Moses), ‘Make for us a god as they have gods.’” 3Thus, the Prophet (peace be upon him) regarded the two statements equal to each other even though the latter said: “Assign for us a Dhat Anwat”, comparing their saying to that of the Children of Israel, since what counts is the meaning and essence, not just the words. Fatawa Shaykh Ibn Baz p.3/136 ↩ Fatawa Shaykh Ibn Baz p.3/139 ↩ Al-Tirmidhi, Sunan, Book on trials, no. 2180; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 218. ↩ " }, { "title": "Ruling on the green dome on the grave of the Prophet (peace be upon him)", "date": "2020-11-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-on-green-dome-in-prophet-mosque/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_667/nour_66701.mp3", "hijri": "Rabi' Al-Awwal 26, 1442", "link": null, "summary": "The Prophet (peace be upon him) was buried in the house of Aishah as the Companions (may Allah be pleased with them) feared the Fitnah that might arise if they buried him in Al-Baqi' (the graveyard of Madinah, near the Prophet's Mosque). Hence, they buried him in the house of 'Aishah and then buried with him his two Companions: Abu Bakr and 'Umar (may Allah be pleased with them). He was not buried in the Masjid (mosque), but in the house of 'Aishah. Then, when the Masjid was expanded during the era of Al-Walid Ibn 'Abdul-Malik at the end of the first Hijrah century, he included the room to the Masjid.", "category": ["audios","prophets"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:We learnt from Shaykh Abdul- ‘Aziz ibn Abdullah ibn Baz that domes and other buildings on graves are impermissible. So, what is the ruling on the green dome found on the grave of the Noble Messenger (peace be upon him) in Al-Madinah Al-Munawwarah?Answer:There is no doubt that the Prophet (peace be upon him) prohibited building on graves and cursed the Jews and the Christians for taking the graves as places of worship. He (peace be upon him) said: “May Allah curse the Jews and the Christians as they took the graves of their prophets as places of worship”The Prophet (peace be upon him) also said in a Hadith that was related by Muslim in his Sahih on the authority of Jabir (may Allah be pleased with him) that he prohibited plastering graves as well as sitting and building on them. In another version narrated by Al-Tirmidhi and others, the Prophet (peace be upon him) also prohibited writing on the graves. It is prohibited to build on graves and take them as places of worship. The Prophet (peace be upon him) warned us against that. His command was accepted by the scholars and they forbade people from doing that in implementation of the pure Sunnah.Nevertheless, we find people in many countries building on graves, taking them as places of worship and building domes on them as well. All this contradicts the Sunnah of the Messenger of Allah (peace be upon him) and is counted among the gravest means that lead to Shirk (associating others with Allah in His Divinity or worship) and exceeding proper limits with regard to the dead. Hence, no Muslim should be deceived and imitate such people in what they do because people’s acts are judged by the Qur’an and the Sunnah; whatever agrees with them or one of them will be accepted, otherwise, it will be rejected.Allah (Exalted be He) says : “And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge).” [Al-Shura: 10]Allah (Glorified and Exalted be He) says as well: “(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (peace be upon him),” [Al-Nisa: 59]As for the green dome found on the grave of the Prophet (peace be upon him), it is something that was newly introduced by some of the rulers in Al-Madinah Al-Munawwarah in the late ninth century. Undoubtedly, they were mistaken and what they did indicates their ignorance. This was not done, however, during the lifetime of the Prophet (peace be upon him) or during the era of his Companions and their two successive generations. Rather, it took place in later centuries when ignorance was rampant, knowledge was scarce and Bid’ah (innovation in religion) was widespread.Hence, Muslims should not be deceived by this and should not take it as an example to follow. Probably those who ruled Al-Madinah and the Muslims left it that way for fear of Fitnah (temptation, trial, sedition) that might be aroused by some of the common people. They chose to avoid Fitnah because some people, who do not have insight, might have said that they made changes to the grave of the Prophet (peace be upon him) and this would lead to the rise of unnecessary Fitnah that might cause great harm.Apparently, and Allah knows best, it was left for that reason, namely, the Fitnah that could be aroused by some ignorant people who could accuse whoever removes this dome of belittling the Prophet (peace be upon him)or of violating his sanctity. This is typical of those who worship the graves and who exceed the proper limits with regard to the dead. They hasten to accuse whoever calls to Tawhid (belief in the Oneness of Allah/ monotheism) and warns against Shirk and Bid’ah of various defects and charges and says that they hate the Prophet (peace be upon him) or the Awliya’ (pious people). They may also say that they violate the sanctity of the Prophet (peace be upon him) or the like of such falsehoods.Apart from that, there is no doubt that the one who built that dome made a mistake and committed a Bid’ah and contradicted the commands of the Prophet (peace be upon him) who warned against building on graves and taking them as places of worship. The first building is the house of ‘Aishah. The Prophet (peace be upon him) was buried in the house of Aishah as the Companions (may Allah be pleased with them) feared the Fitnah that might arise if they buried him in Al-Baqi’ (the graveyard of Madinah, near the Prophet’s Mosque). Hence, they buried him in the house of ‘Aishah and then buried with him his two Companions: Abu Bakr and ‘Umar (may Allah be pleased with them). He was not buried in the Masjid (mosque), but in the house of ‘Aishah. Then, when the Masjid was expanded during the era of Al-Walid Ibn ‘Abdul-Malik at the end of the first Hijrah century, he included the room to the Masjid.Thus, some ignorant people thought that the Prophet (peace be upon him) was buried in the Masjid, even though this was not correct. The truth, however, is that he was buried in the house of ‘Aishah outside the Masjid. Thus, no one can take this as evidence to support the permissibility of burying the dead in Masjids. Masjids should have no graves and no Masjid should be built on a grave, because the Messenger of Allah (peace be upon him) warned about that and said: “May Allah curse the Jews and the Christians for taking the graves of their prophets as places of worship.” (Related by Al-Bukhari and Muslim in their two books of Sahih).Moreover, Imam Muslim (may Allah be merciful with him) related in his Sahih on the authority of Jundub Ibn ‘Abdullah Al-Bajali that he heard the Prophet (peace be upon him) five days before his death saying : “Allah took me as an intimate friend just as He took Ibrahim as an intimate friend. Had it been possible for me to take an intimate friend from my Ummah, I would have taken Abu Bakr as an intimate friend. Those before you used to take the graves of their prophets and pious people as places of worship. Do not take them as Masjids (places of worship). I forbid you from that.”So, the Prophet (peace be upon him) dispraised those who take graves as places of worship. He prohibits this practice in two ways, by saying: “Do not take them as Masjids” and “I forbid you from that”. This is meant to confirm the warning and prohibition from three aspects: The first is by dispraising those who took the graves of the prophets and pious people before us as places of worship. The second is by prohibiting us from following their example. The third is by clearly forbidding that, saying “I forbid you from that”. We previously mentioned in the Hadith of Aishah that the Prophet (peace be upon him) prohibited that action by invoking the curse of Allah (Exalted be He) upon those who did it, saying: “May Allah curse the Jews and the Christians for taking the graves of their prophets as places of worship”This clarifies to us and to every sensible Muslim that building over graves and constructing domes on them and taking them as places of worship contradict the Shari’ah (Islamic law) of Allah that was brought by the Prophet (peace be upon him). It also becomes clear that this practice is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), a Bid’ah and a means leading to Shirk. When the common and ignorant people saw such graves glorified because of the domes built on them, as well as the Masjids and so on, they thought that it could be of benefit to them - that is, the dead could answer their Du’a (supplication), bring the absent back and cure the sick. Hence, they invoked the graves, sought relief from them, made vows for them and thereby fell into Shirk because of that.Thus, it is obligatory for scholars everywhere to warn people of this evil and to clarify the fact that building on graves is Munkar and Bid’ah and that the same ruling applies to building domes and Masjids on such graves. Common people must know that this is counted among the means of Shirk, so that they would avoid it. All people must know that these things took place after the death of the Prophet (peace be upon him) and after the era of his Companions and the two successive generations. Knowing that, they would avoid such practices. The Shar’i (Islamically lawful) visit of the graves is to visit them to greet the dead with peace, make Du’a for them and ask Allah (Exalted be He) to have mercy on them. Graves should not be visited for the purpose of invoking the dead or asking them to fulfill one’s needs and relieve distress, because this is Shirk and such things are exclusive to Allah (Exalted be He).Nonetheless, the ignorant people and the Mushriks (one who associates others with Allah in His Divinity or worship) replaced this Shar’i visit with Munkar and Shirkiyyah (creed that associate others with Allah in His Divinity or worship) visit out of ignorance and error. Among the reasons that led to Shirk and Bid’ah is the presence of such buildings, domes and Masjids on the graves. Another reason is the silence of many scholars regarding that issue, either because of their ignorance of the Shari’ah ruling on this or because they gave up on the public and believed it would be useless to talk about this as they could see how eager they were to do this and how they defended it.It is the duty of scholars everywhere to clarify for people what Allah (Exalted be He) has forbidden them from doing and what He has enjoined upon them and to warn them of Shirk, along with its causes and means. Scholars are responsible for common people and Allah (Exalted be He) ordered them to convey and clarify His commands and prohibitions and He forbade them from concealing this." }, { "title": "Refuting Misconceptions Regarding the Scholars of Saudi Arabia and the Four Madhahib", "date": "2020-11-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/refuting-misconceptions-regarding-the-saudi-scholars/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://alsalafiyyah.github.io/assets/audios/saudia-scholars-wahhabis.mp3", "hijri": "Rabi' Al-Awwal 25, 1442", "link": "http://www.albaseerah.org/forum/showpost.php?p=14449&postcount=9", "summary": "The four madhahib are studies for their benefit and this is to know the proofs that they come with and to take the best opinion from between them. We take from the strongest saying even if it is in opposition to the Hanbali madhab.", "category": ["audios","manhaj"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:My parents are not upon the correct methodology and Allah (Glorified and Exalted be He) has guided me to the Qur’an and Sunnah upon the methodology of the Sahabah but my parents are causing trouble for me and they claim that all of the scholars in Saudia are Wahhabis and that scholars of Saudia do not consider the four madhahib to be legitimate and they degrade them from their just position therefore it is not permissible to take knowledge from the scholars of Saudia, so how do we refute this shubhat?Answer:This is a lie. The scholars of Saudia do not make it haram to follow the four madhahib and they are taught in this land. The four madhahib are found, and they are taught and learnt, so this is batil (incorrect). Concerning the fatawa regarding the laws and giving the verdicts, they are based on the Hanbali Fiqh because that is the madhab of the leaders here and this is not something strange, because every nation follows a path and as long as this manhaj is not contradictory to the Quran and Sunnah then there is no problem with this. As for following all four madhahib in one area then this will cause confusion and disputes and splitting, so it is necessary that the methodology is one and followed in the same way, and the ways of teaching and learning are one way.The four madhahib are studies for their benefit and this is to know the proofs that they come with and to take the best opinion from between them. We take from the strongest saying even if it is in opposition to the Hanbali madhab. This is what was done before. What is important is to find the truth and follow it even if it is found in one of the other three madhahib." }, { "title": "Was Shaykh Muhammad ibn Abdul-Wahhab's Da'wah based on Takfir?", "date": "2020-11-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/was-shaykh-muhammad-dawah-based-on-takfir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 25, 1442", "link": null, "summary": "The Ever-Glorious Qur'an declares anyone who contradicts truth and right guidance to be a disbeliever. Thus, there is evidence of Takfir in the Qur'an and Sunnah.", "category": ["fatwas","wahhabism","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz Aal ash-Shaykh","url":"/biography/abdulaziz/"}]}, "content": "Question:Some claim that Takfir (declaring someone to be a disbeliever) that is known nowadays was the product of Shaykh Muhammad ibn ‘Abdul-Wahhab’s da’wah. They also claim that some of his books, such as Kashf Al-Shubuhat and Al-Durar Al-Saniyyah, establish the approach to Takfir. What is Your Eminence’s answer to those who make this claim? May Allah bless you.Answer:The Shaykh’s call was free of these false accusations and lies that have been attributed to it. Takfir was not his approach to Da’wah (calling to Islam); rather, he called for good. As for the concept of Takfir, it is mentioned in the Qur’an and the Sunnah. Allah (Exalted be He) says: “Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allâh will not forgive them, nor guide them on the (Right) Way.” [Al-Nisa’:137]The Ever-Glorious Qur’an declares anyone who contradicts truth and right guidance to be a Kafir (disbeliever). Thus, there is evidence of Takfir in the Qur’an and Sunnah. Da’wah should only be based on clarifying the truth and always referring to the Qur’an and the Sunnah. Muslims only declare those who disbelieve in Allah (Exalted be He) and His Messenger (peace be upon him) to be Kafirs. In his book, Kashf Al-Shubuhat, the Shaykh points out and refutes the allegations of the Mushriks (those who associate others with Allah in His Divinity or worship) at his time by referring to the allegations of early and later Mushriks and refuting them by citing evidence from the Qur’an and the Sunnah. Anyone who ponders on the book of Kashf Al-Shubuhat will recognize its sound and clear doctrine.The book of Al-Durar Al-Saniyyah contains treatises written by the Shaykhs of Najd and the Imams of guidance. They call for justice and goodness, and clarify the truth. A thorough and unprejudiced study of Al-Durar Al-Saniyyah and its treatises reveals the manifest truth, but those who are lacking in insight may recite the Qur’an and fail to understand it: “Had Allâh known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth).” [Al-Anfal:23]" }, { "title": "The Ruling on Funeral Prayers for Those Who Violate Sharia Boundaries", "date": "2020-11-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-funeral-prayer-for-apostate/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_069/06913.mp3", "hijri": "Rabi' Al-Awwal 24, 1442", "link": null, "summary": "This varies. If his departure from the boundaries entails Kufr (disbelief), then he has become an apostate and the funeral prayer is not offered for him.", "category": ["audios","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Sister Haram Yusuf Muhammad Yusuf from Sudan also asks: If a Muslim goes outside the boundaries of Islamic Law (Sharia), should Muslims offer the funeral prayer for them upon their death or not?Answer:This varies. If his departure from the boundaries entails Kufr (disbelief), then he has become an apostate and the funeral prayer is not offered for him.​However, if his departure is due to a sin—such as committing adultery while not believing it to be permissible, or drinking alcohol while not believing it to be permissible, or any other sin he does not deem lawful—then the funeral prayer is offered for him, and prayers are made for his forgiveness and mercy, because he is a sinner [but still a Muslim].​But if his sin entails Riddah (apostasy) that removes him from Islam, then the funeral prayer is not offered for him. Examples include: Leaving the prayer (Salah)—we seek refuge in Allah—while denying that it is obligatory. ​Deeming adultery lawful (regarding it as Halal). Insulting the religion, insulting the Messenger (peace and blessings of Allah be upon him), or mocking the Messenger (peace and blessings of Allah be upon him).​Whoever dies in such a state is not prayed over, because this constitutes apostasy from Islam. We ask Allah for safety." }, { "title": "Extolling Allah means praising Him a lot", "date": "2020-11-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/extolling-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_849/nour_84912.mp3", "hijri": "Rabi' Al-Awwal 24, 1442", "link": null, "summary": "Extolling Allah means praising Him a lot; i.e., (saying): You are Al-Rahim (The Most Merciful), You are Al-Rahman (The Most Gracious), You are Al-Jawad (The Bountiful), You are A l-Karim (The Generous), You are Al-Muhsin (The Beneficent)", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the meaning of extolling Allah?Answer:Extolling Allah means praising Him a lot; i.e., (saying): You are Al-Rahim (The Most Merciful), You are Al-Rahman (The Most Gracious), You are Al-Jawad (The Bountiful), You are A l-Karim (The Generous), You are Al-Muhsin (The Beneficent), You are the Possessor of all goodness, You favored (Your) Servants, You are the One sought for help in distress, in Your Hand is all goodness, and You have the full disposition of everything. This is Extolment, that is, expressing praise of Allah (Glorified and Exalted be He)." }, { "title": "On the Number of Times Allah Spoke to Moses", "date": "2020-11-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/allah-speech-to-musa/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_636/nour_63614.mp3", "hijri": "Rabi' Al-Awwal 24, 1442", "link": null, "summary": "As for the number of times; Allah (Exalted be He) knows that best, as I do not know about the number of times.", "category": ["audios","prophets"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:How many times did Allah speak to Moses? And did He speak to him in the same location where He spoke to him the first time, if He spoke to him on other occasions?Answer:Allah knows best, Allah (Exalted be He) says: “and to Musa (Moses) Allah spoke directly.” [Al-Nisa: 164] As for the number of times [He spoke to him], Allah (Exalted be He) knows that best; I have no knowledge of a specific number in this regard.." }, { "title": "What is the difference between Al-Hilm and Al-Sabr", "date": "2020-11-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/al-hilm-and-sabr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_550/55001.mp3", "hijri": "Rabi' Al-Awwal 24, 1442", "link": null, "summary": "Al-Hilm is to delay the punishment for a servant (granting them respite so that they may repent from their sins). Allah (Glorified and Exalted be He) is described as Al-Halim (the All-Forbearing) and the Patient as narrated in the following Hadith Sahih", "category": ["audios","terminology"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the difference between Al-Hilm (forbearance) and Al-Sabr (patience), which is one of Allah’s Attributes?Answer:Al-Hilm is to delay the punishment for a servant (granting them respite so that they may repent from their sins). Allah (Glorified and Exalted be He) is described as Al-Halim (the All-Forbearing) and the Patient as narrated in the following Hadith Sahih (authentic Hadith): “None is more patient than Allah over offending words He hears (from people). They ascribe a son to Him whereas He gives and provides them with sustenance.”Al-Sabr is the delay of imposing the punishments. Although many people are transgressors, unjust, and commit Shirk (associating others with Allah in His Divinity or worship), Allah does not hasten their punishment. Allah (Exalted be He) says: “And most of mankind will not believe even if you desire it eagerly.” [Yusuf: 103]“And if you obey most of those on earth, they will mislead you far away from Allah’s Path.” [Al-An’am: 116]He gives them respite, as He (Glorified and Exalted be He) says, “Consider not that Allah is unaware of that which the Zalimun (polytheists, wrong-doers, etc.) do, but He gives them respite up to a Day when the eyes will stare in horror.” [Ibrahim: 42]In this (Ayah) combines both characteristics: patience and forbearance." }, { "title": "Noah was the first messenger", "date": "2020-11-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-first-messenger/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_596/59630.mp3", "hijri": "Rabi' Al-Awwal 22, 1442", "link": null, "summary": "Nuh was the first Messenger to be sent when Shirk (associating others with Allah in His Divinity or worship, polytheism) appeared among the people.", "category": ["audios","prophets"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A questioner asks: Who was the first Prophet: Idris (Enoch) or Nuh (Noah) (peace be upon them)?Answer:Nuh was the first Prophet to be sent when Shirk (associating others with Allah in His Divinity or worship) appeared among the people. Before him was Adam (peace be upon him) who was the first Prophet and Messenger and his descendants followed Islam for ten centuries. Then, when Shirk appeared, Allah sent Nuh to his people. Therefore, Nuh was the first Messenger sent to his people who had fallen into Shirk." }, { "title": "Is 'Aqeedah' a Correct Term or Should We Only Use 'Iman'?", "date": "2020-11-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-aqeedah-correct-term/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_513/51313.mp3", "hijri": "Rabi' Al-Awwal 22, 1442", "link": null, "summary": "Some people say that the term 'Aqeedah/Aqidah' is not correct and has no basis.", "category": ["audios","terminology"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:The questioner says: Some people say that the term ‘Aqeedah/Aqidah’ is not correct and has no basis, and that it is more correct for a person to use the term ‘Iman’ (faith) instead of ‘Aqeedah.’ Is this correct?”Answer:This is not correct. Rather, scholars have long used the term ‘Aqeedah’ for matters pertaining to the heart, and for matters related to Tawheed (Oneness of God) and the Divine Attributes—things one believes in their heart. That is, things they ‘fasten’ their heart upon. So, there is nothing wrong with this naming, and there is no harm in it.One may say: ‘the Aqeedah of so-and-so,’ or ‘the Aqeedah of Ahl al-Sunnah wal-Jama’ah’. It refers to what they believe and have faith in. It is called ‘Aqeedah’ because they believe it firmly, are certain of it, and profess it. Therefore, it is named ‘Aqeedah’ because the heart is ‘knotted’ or ‘fastened’ upon it and one’s faith in it." }, { "title": "The difference between a prophet and a messenger", "date": "2020-11-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/difference-between-prophet-messenger/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_467/46704.mp3", "hijri": "Rabi' Al-Awwal 22, 1442", "link": null, "summary": "The well-known view of scholars is that a prophet is one to whom a system of law is revealed but was not commanded to convey it. He is ordered to pray and fast, etc., but not commanded to deliver what was revealed to him.", "category": ["audios","prophets","terminology"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Our brother asks and says: What is the difference between the Prophet and the Messenger?Answer:What is well-known among scholars is that a Prophet is one who receives divine revelation regarding a law, but is not commanded to convey it to the people. Revelation is given to him to do such-and-such, to pray in a certain way, or to fast in a certain way, but he is not commanded to preach it. This is who is called a Prophet.As for if he is commanded with conveying, so he conveys to the people, he warns the people; he becomes a prophet messenger, like our Prophet Muhammad ﷺ and like Moses, Jesus, Noah, Hud, Salih, and others.Another group of scholars stated: A Prophet is one who is sent with a law that follows a previous law—meaning he follows a prophet before him. However, if he is given an independent law, then he is a Prophet-Messenger. For instance, those who were sent after Moses following the law of the Torah are called prophets because they adhered to the Torah.But the correct view is the first one: a Messenger is anyone who is sent and commanded to convey the message, even if he follows a prophet before him. This was the case with David, Solomon, and other prophets after Moses; they called to the same message Moses called to, yet they were both Prophets and Messengers, peace and blessings be upon them.In short, a Messenger is someone who is commanded to convey the message unconditionally, even if he follows the law of a prophet before him, such as those who followed the law of the Torah. A Prophet, on the other hand, is one who is not commanded to convey the message; he receives revelation to fast, pray, or do similar deeds, but he is not commanded to preach it—he is not told, “Convey this to the people.” Yes." }, { "title": "Meaning of denying Al-Taghut (false deities)", "date": "2020-11-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/denying-taghut/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_739/nour_73903.mp3", "hijri": "Rabi' Al-Awwal 22, 1442", "link": null, "summary": "It means to declare oneself free from worshipping false deities and to believe that all deities worshipped along with Allah are false.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the meaning of denying Al-Taghut (false deities)? May Allah reward you best.Answer:It means to declare oneself free from worshipping false deities and to believe that all deities worshipped along with Allah are false. Allah (Glorified be He) says, “Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.” [Al-Baqarah: 256]The word Al-Taghut applies to all objects of worship taken as gods besides Allah. Denying or disbelieving in Al-Taghut means to declare yourself free from worshipping idols, statutes, jinn or other false objects of worship. One must also believe that the true god is Allah, alone without partner. Whoever does not believe in this will not rightfully be called a Muslim.Therefore, one must believe that only Allah (Exalted be He) is worthy of worship and that worship of false deities, like jinn or idols, is null and void. As the word Al-Taghut (pl. Tawaghit) refers to any object worshipped along with Allah, it may refer to idols, trees, stones which are taken as objects of worship. However, the term cannot refer to the worship of Awliya’ (pious people), prophets, or angels. It is the devil from among jinn or mankind, which incites man to worship Awliya’, prophets or angels, which is referred to as Taghut. The Awliya’ , prophets and angels do not bear the sin of being worshipped by people, because they would never allow others to worship them besides Allah. Thus, the word Al-Taghut can refer to anyone who incites others to worship other than Allah (Exalted be He), like Firawn (pharaoh) and those like him.Therefore, disbelieving in Al-Taghut means to declare oneself free from worshipping other than Allah and believing that such worship is null and void. One must believe that true worship must be offered to Allah (Glorified and Exalted be He). Allah (Glorified and Exalted be He) says in Surah (Quranic Chapter) “Al-Hajj”: “That is because Allah — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Batil (falsehood).” [Al-Hajj: 62]" }, { "title": "Definition of Islam", "date": "2020-11-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/definition-of-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_511/51104.mp3", "hijri": "Rabi' Al-Awwal 22, 1442", "link": null, "summary": "Islam means total submission to Allah (Exalted be He) through belief in His Oneness, and showing subservient and servile obedience to Him. This is the meaning of Islam.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Please, illustrate to me the meaning of Islam.Answer:Islam means total submission to Allah (Exalted be He) through belief in His Oneness, and showing subservient and servile obedience to Him. This is the meaning of Islam. The Arabic root word ‘Aslama’ means to show submission and surrender to someone and obey his commands. Accordingly, Islam means surrender and submission to Allah’s Will by means of believing in His Oneness, being devoted to Him, obeying His commandments and abandoning what He has prohibited. Such is Islam, about which Allah (Exalted be He) says: “Truly, the religion with Allah is Islam.” [Aal Imran: 19]Besides, a Muslims are thus called as they show complete submission to Allah and obey Him, abiding by His Commandments and refraining from what He has prohibited. Islam is also a name for all the Commandments of Allah (Exalted be He) and His Messenger (peace be upon him), including Salah (Prayer), Sawm (fast), Zakah (obligatory charity), Hajj (pilgrimage), faith and so on. Such categories fall under Islam. In this regard, Allah (Exalted be He) says: “Truly, the religion with Allah is Islam.” [Aal Imran: 19]He (Exalted be He) also says: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [Al-Maidah: 3]He (Glorified be He) also says: “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]Therefore, a Muslim is a person who submits himself to Allah (Exalted be He) as far as words, practical behavior and belief are concerned. In other words, Islam stands for total submission to and abidance by His Commandments in all aspects of life." }, { "title": "Refuting the Claim That Humans Evolved from Monkeys", "date": "2020-11-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/darwin-theory/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_175/17501.mp3", "hijri": "Rabi' Al-Awwal 22, 1442", "link": null, "summary": "Allah created Adam from clay and molded him in His Image. Adam was sixty cubits tall, but people have been decreasing in stature since then. He was created in the form and shape of today humans.", "category": ["audios","darwinism"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:At the beginning of this episode, we return to the letter of the listener Hussein Ismail al-Aidarous, from Democratic Yemen, Hadramaut, Tarbah. Our brother—we presented some of his questions in a previous episode, and he has a collection of questions remaining. In this episode, he asks: ‘I always read and hear that man was originally a monkey, then passed through several stages and transformed into the normal human known today. Is this reasonable or not? Furthermore, are the elements of a monkey—meaning the elements that make up its body—the same elements that make up the human body? Please advise us, and may Allah reward you with goodness.’Answer:In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may peace and blessings be upon the Messenger of Allah, his family, his companions, and those who follow his guidance. To proceed:This claim mentioned by the questioner is a denounced and false statement. It contradicts the Book of Allah (the Qur’an), the Sunnah of His Messenger (peace and blessings be upon him), and the consensus of the Salaf (predecessors) of this Ummah. This claim became famous through the individual named Darwin, and he is a liar in what he said.​Rather, the origin of man is the origin of man in his known state; his origin was not a monkey nor anything else. Instead, he is a sound, rational human being whom Allah created from clay—from dust. He is our father, Adam (peace and blessings be upon him). Allah created him from dust, as He, the Majestic and Exalted, said: ‘And indeed We created man (Adam) out of an extract of clay (water and earth).’ [Al-Mu’minun: 12].​So, he was created from this dust. Allah created him in His image, his height being sixty cubits into the sky, and then creation continued to decrease [in height] until now. He was created with this description that we witness today. His children are like their father—created in the form of their father. They have hearing, sight, intellects, and the stature known to them now. They stand on their legs, they speak, hear, and see, and they take and give with their hands. They are not in the form of monkeys, nor is their composition that of monkeys. Rather, they have a specific composition, and monkeys have a specific composition.And thus it is for every species; monkeys are an independent nation, pigs are an independent nation, and likewise with dogs, donkeys, cats, and others—they are all nations. As Allah said: ‘There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.’ [Al-An’am: 38].​All these communities will be gathered to Allah; they will be brought together on the Day of Resurrection, and justice will be settled between them. Then it will be said to them: ‘Become dust,’ and they will become dust—except for the Jinn and mankind. For those two, there is a different matter: they will be held accountable and recompensed for their deeds. Whoever obeyed their Lord shall go to Paradise, and whoever disbelieved in Him shall go to the Fire.As for these other animals, they are independent communities. Monkeys are an independent communities with their own unique creation, origin, and characteristics. Pigs are likewise, as are dogs, donkeys, camels, cows, and sheep. And so it goes—communities with their own creation and distinct features upon which Allah, the Sublimely Purified, established them. He is the All-Wise, the All-Knowing, and He is most discerning of the intricacies of their affairs and the minute details of their composition. He is most discerning of this and the All-Knowing, Glorified and Exalted be He.However, the servant [of Allah] must believe that the creation of Adam is different from the creation of monkeys, and that Adam’s origin is the same origin he is upon now. His origin was not a monkey or anything else; rather, he is a sound human being according to his witnessed creation. Thus, claiming that his origin was a monkey is a denounced and false statement—in fact, if it were said that the one who holds this view is a disbeliever, that would be a valid position. What is most apparent—and Allah knows best—is that whoever says this, while knowing what the Sharia has established, would be a disbeliever. This is because he is calling Allah and His Messenger liars, and denying the Book of Allah regarding the creation of Adam." }, { "title": "Tafsir Surah Yusuf, Ayah 106: 'And most of them believe not in Allah...'", "date": "2020-11-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-yusuf-ayat-106/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 21, 1442 A.H", "link": null, "summary": "Abu Jahl and his like believed that Allah was their Creator and Provider, the Creator of the heavens and the earth, but this did not avail them anything, because they associated others with Allah by worshipping idols and statues.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Allah (Glorified and Exalted be He) says: “And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are Mushrikûn i.e. polytheists. See Verse 6: 121].” [Yusuf: 106] What is the Tafsir (explanation/exegesis of the meanings of the Qur’an) of this Ayah (Qur’anic verse)? What does Shirk mean here?Answer:Its meaning is explained by many scholars, such as Ibn ‘Abbas and others. What it means is that when the polytheists are asked who created the heavens and earth, and who created them, they say Allah, yet despite this they worship idols and statues like Al-Lat, Al-‘Uzzah and others, they seek help from them, and they make vows and offer sacrifices to them. This Iman (Faith/belief) of theirs is Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship), but it is invalidated and corrupted by their Shirk (associating others with Allah in His Divinity or worship) and does not avail them anything. Abu Jahl and his like believed that Allah was their Creator and Provider, the Creator of the heavens and the earth, but this did not avail them anything, because they associated others with Allah by worshipping idols and statues. This is the meaning of the Ayah according to the scholars." }, { "title": "Tafsir Surah Al-Tawbah, Ayahs 76 to 78", "date": "2020-11-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-tawbah-ayahs-76-78/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 21, 1442 A.H", "link": null, "summary": "It indicate that if someone promises Allah to do something and then breaks their promise is characterized by the traits of hypocrites, and is endangered with being punished with hypocrisy for breaking the promise and lying.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I would like to know the detailed Tafsir (explanation of the meanings of the Qur’an) of Ayahs (Qur’anic verses) number 76 to 78 of Surah Al-Tawbah. Do they apply to a person who has promised Allah to quit a certain sin and asked Allah to have wrath upon him if he commits it again?Answer:The concerned Ayahs are Allah’s Saying about the hypocrites, “Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqâh (Zakât or voluntary charity)], and turned away, averse. So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allâh) which they had promised to Him and because they used to tell lies. Know they not that Allâh knows their secret ideas, and their Najwa (secret counsels), and that Allâh is the All-Knower of things unseen.” [Al-Tawbah: 76-78] They indicate that if someone promises Allah to do something and then breaks their promise is characterized by the traits of hypocrites, and is endangered with being punished with hypocrisy for breaking the promise and lying.Allah (Glorified be He) thus warns people against the traits of hypocrites; encourages them to be honest and keep their promises; and clarifies to them that He knows their secrets and private conversations, and that none of their affairs is hidden from Him. However, this does not prevent them from performing sincere Tawbah (repentance to Allah); if someone performs sincere Tawbah, Allah will forgive all their sins, whether they are related to Kufr (disbelief), hypocrisy or something less serious. Allah (Glorified be He) says, “And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death).” [TaHa: 82]And, “And all of you beg Allâh to forgive you all, O believers, that you may be successful” [Al-Nur: 31]He (Glorified be He) also says, “Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh: verily, Allâh forgives all sins. Truly He is Oft-Forgiving, Most Merciful.” [Al-Zumar: 53] Scholars unanimously agreed that this Ayah refers to those who have repented.It was authentically reported from the Messenger of Allah (peace be upon him) that he said, “A person who repents from their sins is like one who has not committed a sin at all.” 1It was also authentically reported from him that he said, “Islam wipes out all that was committed before it (previous misdeeds); and Tawbah also wipes out all that was committed before it.” 2 Ibn Majah, Sunan, Book on asceticism, no. 4250. ↩ Muslim, Sahih, Book on faith, no. 121. ↩ " }, { "title": "Tafsir Surah Al-Tawbah, Ayah 4: 'Except those of the Mushrikun with whom you have a treaty...'", "date": "2020-11-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-altawbah-ayah-4/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 21, 1442 A.H", "link": null, "summary": "In this Ayah Allah (Exalted be He) commands His Messenger (peace be upon him) to complete the treaty which he concluded with the polytheists to its full term so long as they prove faithful to the terms of the treaty and abstain from giving support to the enemies of Muslims.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the interpretation of the fourth Ayah mentioned in Surah Al-Tawbah. It reads: “Except those of the Mushrikûn (see V.2:105) with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfil their treaty to them for the end of their term. Surely Allâh loves Al-Mattaqûn (the pious - See V.2:2).” [Al-Tawbah: 4]Answer:In this Ayah Allah (Exalted be He) commands His Messenger (peace be upon him) to complete the treaty which he concluded with the polytheists to its full term so long as they prove faithful to the terms of the treaty and abstain from giving support to the enemies of Muslims. In case they should breach the treaty or give support to the enemies of Muslims, the Prophet (peace be upon him) is obliged to engage in fight with them. When (the tribe of) Quraysh gave assistance to (the tribe of) Banu Bakr against (the tribe of) Khuza’ah, this was seen as a clear violation of the provisions of the treaty which the Prophet (peace be upon him) had signed with Quraysh and Banu Bakr. The Prophet (peace be upon him) fought them on the day he conquered Makkah. He entered Makkah and opened it by force in the eighth year of Hijrah (Prophet’s migration to Madinah), because of their breach of the treaty. By the time Khuza’ah formed an alliance with the Prophet (peace be upon him), Banu Bakr had joined the Quraysh. Banu Bakr, without caring a bit for the provisions of the treaty, made a sudden attack against Khuza’ah though the latter was still in alliance with the Prophet (peace be upon him). They sought help from the Messenger of Allah (peace be upon him) and asked him to give them support against the attackers. The Prophet (peace be upon him) promised them victory. At that time Quraysh was providing Banu Bakr with property and arms. That is why the Prophet (peace be upon him) fought them and Allah (Exalted be He) helped him open Makkah. The treaty would have lasted for ten years, but the Quraysh breached it by giving help to Banu Bakr." }, { "title": "Ruling on a husband who treats his wife unjustly", "date": "2020-11-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-husband-treating-his-wife-unjustly/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 21, 1442 AH", "link": null, "summary": "You also have to check yourself and follow your religion properly. Repent to Allah from any bad deeds and sins that you may have committed with regard to Allah’s Rights, your husband’s rights, and the rights of anyone else. Perhaps, he has been sent against you because of some sins that you have committed.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I was married twenty-five years ago; I have a number of sons and daughters. I face a lot of problems with my husband, because he humiliates me a lot in front of my children and in front of relatives and strangers. He does not respect me at all, for no reason. I can only relax when he is outside the home. Please note that this man offers Salah (Prayer) and fears Allah. I hope that you can tell me the right thing to do. May Allah reward you with the best!Answer:You have to be patient and advise him in the way that is best. Remind him of Allah and the Last Day: perhaps he will respond and come back to the right path, and quit this bad behavior. If he does not respond, then the sin will be on him and you will have great reward for your patience and for putting up with his offensive behavior. It is prescribed for you to make Du’a (supplication) for him in your Salah and at other times, that Allah will guide him to the straight path, bless him with a good attitude, and that He will protect you from his evil and the evil of others.You also have to check yourself and follow your religion properly. Repent to Allah from any bad deeds and sins that you may have committed with regard to Allah’s Rights, your husband’s rights, and the rights of anyone else. Perhaps, he has been sent against you because of some sins that you have committed. Allah (Glorified be He) says: “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’ân Verse 35:45).” [Al-Shura: 30]There is no reason why you should not ask his father or mother or older siblings or other respected relatives or neighbors to advise and direct him to treat his family well. Allah (Glorified be He) says: “…and live with them honourably.” [Al-Nisa: 19]Allah (Glorified and Exalted be He) also says: “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) according to what is reasonable, but men have a degree (of responsibility) over them.” [Al-Baqarah: 228]May Allah put things right between you, guide your husband and bring him back to the right path of goodness and guidance! He is the Most Generous, Most Kind." }, { "title": "Ruling on cursing one's children or wife", "date": "2020-11-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-cursing-wife-children/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 21, 1442 AH", "link": null, "summary": "It is not permissible to curse one’s wife. Cursing her is not a form of divorce and she is still married to him. He has to repent to Allah (Exalted be He) and seek her forgiveness for this insult.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on a person who curses his wife or one of his children? Does cursing one’s wife count as divorce?Answer:It is not permissible to curse one’s wife. Cursing her is not a form of divorce and she is still married to him. He has to repent to Allah (Exalted be He) and seek her forgiveness for this insult. Similarly, it is not permitted for him to curse his children or any other Muslim. The Prophet (peace be upon him) said, “Abusing a Muslim is Fusuq (evildoing) and killing him is Kufr (disbelief).” (Agreed upon by Al-Bukhari and Muslim) 1.He (peace be upon him) also said, “Cursing a believer is like killing him.” (Related by Al-Bukhari in his Sahih (authentic) book of Hadith) 2These two Sahih Hadith indicate that cursing a Muslim brother is a major sin. We must beware of that and restrain our tongues from committing this awful sin. A woman is not divorced, if her husband curses her; she is still married to her husband as stated above. Al-Bukhari, Sahih, Book on faith, no. 48; Muslim, Sahih, Book on faith, no. 64; Al-Tirmidhy, Sunan, Book on righteousness and upholding ties of kinship, no. 1983; Al-Nasa’i, Sunan, Book on sanctity of blood, no. 4108; Ibn Majah, Sunan, Introduction, no. 69; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 385. ↩ Al-Bukhari, Sahih, Book on manners, no. 6105; Muslim, Sahih, Book on faith, no. 110; Ahmad ibn Hanbal, Musnad, vol. 4, p. 33; and Al-Darimy, Sunan, Book on blood money, no. 2361. ↩ " }, { "title": "Commenting on criticism among Du'ah (Callers to Islam)", "date": "2020-11-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/comment-on-criticism-among-duah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 19, 1442 AH", "link": null, "summary": "It has become prevalent nowadays that many of those who claim to be scholars and Du'ah (callers to Islam) backbite their fellow Du'ah and knowledge seekers, whether in private or in public. They might even record this on tapes to be distributed among the people, or in lectures they give in Masjids (mosques).", "category": ["ghibah","fitnahs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Praise be to Allah, the Lord of the Worlds. May Allah’s peace and blessings be upon our trustworthy Prophet Muhammad, his family, Companions and those who follow his Sunnah until the Day of Judgment.Allah (Glorified and Exalted be He) ordains justice and virtue; and forbids injustice, tyranny and aggression. He sent His Prophet Muhammad (peace be upon him) with the same Message of all the Messengers, which is the call to Tawhid (monotheism) and dedicating ‘Ibadah (worship) to Allah Alone. He asked him to establish justice and forbid any form of ‘Ibadah dedicated to anyone other than Allah, division and usurping people’s rights.It has become prevalent nowadays that many of those who claim to be scholars and Du’ah (callers to Islam) backbite their fellow Du’ah and knowledge seekers, whether in private or in public. They might even record this on tapes to be distributed among the people, or in lectures they give in Masjids (mosques).This is contradictory to the commandments of Allah and His Messenger in many ways, including: First, it is considered a violation of the rights of Muslims, even scholars and Du’ah who have done their best to enlighten people and correct their ‘Aqidahs (creeds), and have exerted much effort in giving lectures and writing useful books, so they are among the best of Muslims. Second, this violates the unity of Muslims and spreads division among them, although they are in dire need of unity and staying away from division and rumors, especially that Du’ah who are backbite against belong to Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) who are known for fighting Bid’ahs (innovations in the religion) and superstitions, and exposing those who call to them. There is no interest for anyone to do this except our enemies, such as Kafirs (disbelievers), hypocrites, or those who commit Bid’ahs and astray. Third, this helps biased people, whether secularists, westernizers or atheists, who are known for spreading rumors about Du’ah and inciting people against them, in achieving their aims. The Islamic brotherhood should prevent Muslims from helping the enemies against their Muslim brothers, whether knowledge seekers, Du’ah or others. Fourth, this misguides laypeople and scholars; spreads false rumors; leads to Ghibah (backbiting) and Namimah (tale-bearing); opens the doors to evil for those whose souls are weak, who spread rumors, arouse Fitnah (temptation) and harm the Mu’mins (believers) unjustly. Fifth, most of the things claimed are untrue; they are just illusions made pleasant and inspired by Satan. Allah (Exalted be He) says, “O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another.” [Al-Hujurat: 12] A Mu’min should interpret the words of their brothers in the best possible way. Some of the Salaf (righteous predecessors) said, “Do not take a word said by your brother ill, so long as it is open to a better interpretation.” Sixth, if some scholars and knowledge seekers practice Ijtihad (juristic effort to infer expert legal rulings), there is no harm in that if they are qualified for Ijtihad. If others oppose them in that Ijtihad, they should argue with them in a mild way out of keenness on reaching Al-Haqq (the Truth) from the nearest way and resisting the insinuations of Satan among the Mu’mins. If this is not possible, and it is decided that they should be publicly opposed, this should be done in the mildest possible way, without aggression or severity, which might make them refuse Al-Haqq, and without attacking the people directly or judging their intentions. The Messenger of Allah (peace be upon him) used to say, “I knew that some people said so and so.” 1I also advise them to expiate for what they have done, whether in writing or any other way, to clear themselves from such deeds and remove the effect of what they said earlier. They should also perform useful deeds that bring them closer to Allah and benefit the people; and beware of hastening to judge people as Kafirs, Fasiqs (people flagrantly violating Islamic law) or Mubtadi’s (those who introduce innovations in the religion) without evidence. The Prophet (peace be upon him) said, “When a person calls his brother (in Islam) a Kafir, one of them will certainly deserve the title.” (Agreed upon by Imams Al-Bukhari and Muslim) 2.It is prescribed for Al-Haqq seekers and learners to refer to the eminent scholars if they face something ambiguous in their words, so that they will clarify the matter to them and remove the doubts they have, according to Allah’s saying in Surah Al-Nisa’, “When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allâh upon you, you would have followed Shaitân (Satan), save a few of you.” [Al-Nisa: 83]Allah is the One responsible for setting right the affairs of the Muslims; inclining their hearts to Taqwa (fear/wariness of offending Allah); guiding all the Muslim scholars and all those who call to Al-Haqq and to what pleases Him and benefits the people; gather them on guidance; protect them from the means leading to dispersion and disagreement; and make them support Al-Haqq and not falsehood. He is the Only One Capable of doing so. May Allah’s peace and blessings be upon our Prophet Muhammad, his family, Companions and those who follow his guidance until the Day of Judgment. Al-Bukhari, Sahih, Book on marriage, no. 5063; Muslim, Sahih, Book on marriage, no. 1401; Al-Nasa’i, Sunan, Book on marriage, no. 3217; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 285. ↩ Al-Bukhari, Sahih, Book on manners, no. 6104; Muslim, Sahih, Book on faith, no. 60; Al-Tirmidhy, Sunan, Book on faith, no. 2637; Ahmad ibn Hanbal, Musnad, vol. 2, p. 112; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1844. ↩ " }, { "title": "Warning against talking about people's honor and Ghibah", "date": "2020-11-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/warning-against-talking-about-peoples-honor-and-ghibah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 15, 1442 AH", "link": null, "summary": "Saying things about Muslims which they dislike is a major reprehensible matter in religion, falling under the prohibited backbiting.", "category": ["ghibah","fitnahs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is Ghibah? What is the ruling on transgressing against the honor of people? Is it permissible to sit with a person who backbites others?Answer:Saying things about Muslims which they dislike is a major reprehensible matter in religion, falling under the prohibited backbiting. It is regarded as a major sin according to Allah’s Saying: “And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who forgives and accepts repentance, Most Merciful.” [Al-Hujurat: 12]Muslim narrated in his Sahih (authentic) Book of Hadith, on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Do you know what Ghibah (backbiting) is?” They (the Companions) said, “Allah and His Messenger know best.” Thereupon, he (the Prophet) said, “(It is) to say about your brother what he dislikes.” It was said to him, “O Allah’s Messenger, What if my brother has what I mentioned?” He said, “If he has what you assert, you have already backbitten him, and if he has not, it will be a false accusation.” (Related by Muslim)1Moreover, it is authentically reported that the Prophet (peace be upon him) saw on the night of Mi’raj (Ascension to Heaven) people who had copper fingernails with which they scratched their faces and chests. He asked Jibril (Gabriel), “Who are these?” He replied, “These are the people who backbite others and talk badly about their honor.” 2Therefore, you and other Muslims should avoid sitting with those who backbite Muslims and advise them to abandon this ill deed.The Prophet (peace be upon him) said, “Any of you who sees an evil action, let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).” 3If he does not comply with what you recommended him to do, then do not sit with him, for this is among the acts of resisting evil. Narrated by Muslim, Book on righteousness, upholding ties of kinship, and good manners, no. 4690. ↩ Narrated by Abu Dawud, Book on manners, no. 4235; and Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 13861. ↩ Narrated by Muslim, Book on faith, no. 70, and the wording is his; and Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 11034. ↩ " }, { "title": "Be fair and equitable with your children", "date": "2020-11-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/be-just-with-your-children/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 15, 1442 AH", "link": null, "summary": "A father should be fair with his sons and daughters according to the laws of inheritance. It is impermissible for him to dedicate any special thing to one of them unless the rest approve of it if they are of legal age, not out of fear, but willingly and without being threatened by their father.", "category": ["parenting"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:My father has an ancient house in an excellent location. He wants to register that house in my brother’s name and I have agreed to this. However, I have sisters, and I asked my father about their share in that house. He told me that he has taken their consent. I am afraid that they have agreed out of shyness from our father. What is the ruling of Shari`ah (Islamic law) on this?Answer:A father should be fair with his sons and daughters according to the laws of inheritance. It is impermissible for him to dedicate any special thing to one of them unless the rest approve of it if they are of legal age, not out of fear, but willingly and without being threatened by their father. However, it is better not to discriminate between them. This is according to the saying of the Prophet (peace be upon him), “Fear Allah and be just with your children.” (Agreed upon) 1. Narrated by Al-Bukhari, Book on gifts…, no. 2398 ↩ " }, { "title": "On Shaykh Al-Albani", "date": "2020-10-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-shaykh-albani/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 14, 1442 AH", "link": null, "summary": "Though Shaykh Al-Albani is not infallible and might err in declaring a Hadith as Sahih (authentic) or Da'if (weak); it is not permissible to insult, dispraise, or backbite him.", "category": ["fitnahs","ghibah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:We have a knowledgeable Shaykh in our district, but he insults the other Shaykhs who contradict his opinions. This Shaykh mentions Shaykh Nasir Al-Din Al-Albani specifically and he warns people against him almost every night during the talks that he gives in Ramadan. He claims that this is the opinion of all virtuous scholars on Shaykh Al-Albany and that the latter is just a book dealer. Our respected Shaykh! Could you please tell us your opinion on Al-Albany so that we may convey it to this Shaykh as well as the large number of people who attend his lectures.Answer:In the Name of Allah, and all praise be to Allah Alone!Shaykh Nasir Al-Din Al-Albani is one of our special Thiqah (trustworthy) brothers who is renowned for his knowledge, virtue, and care for verifying the authenticity of the noble Hadith. Though Shaykh Al-Albani is not infallible and might err in declaring a Hadith as Sahih (authentic) or Da’if (weak); it is not permissible to insult, dispraise, or backbite him. Rather, we are to make Du’a (supplication) for him that Allah (Exalted be He) grants him more success and uprightness of intention and action. In addition, whoever detects a plain proven mistake made by the noble Shaykh is to advise and write to him informing him of it. This would be acting according to the Hadith of the Prophet (peace be upon him) in which he said: “Din (religion) is based on Nasiha (sincerity)…” (Related by Muslim) 1.Moreover, the Prophet (peace be upon him) said: “A Muslim is the brother of a fellow-Muslim. They have neither to oppress them nor to give them up to an enemy…” 2Moreover, Jarir ibn Abdullah Al-Bajaly (may Allah be pleased with him) said: “I gave the pledge of allegiance to the Prophet (peace be upon him) for the following: to offer Salahs (Prayers) perfectly, to pay the Zakat (obligatory charity), and to be sincere to every Muslim.” (The last two Hadith are agreed upon by Al-Bukhari and Muslim) 3.On the other hand, believers - men and women - are protectors of one another specially people of knowledge for Allah (Glorified be He) says: “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.” [Al-Tawbah: 71]Thus, it is Wajib (obligatory) on all Muslims to be sincere to each other, to recommend one another to the truth, to alert the mistaken to their error, and to guide them to that which is right according to the Shar’i (Islamic legal) proofs. May Allah grant us all success! Related by Muslim, Book on faith, Chapter on religion is based on advice, no. 82. ↩ Related by Al-Bukhari, Book on injustices and unlawful appropriation, Chapter on a Muslim does not wrong another Muslim nor surrender him to his enemy, no. 2262; and Muslim, Book on righteousness, upholding ties of kinship, and good manners, Chapter on the prohibition of injustice, no. 4677. ↩ Related by Al-Bukhari, Book on faith, Chapter on the words of the Prophet, \"Religion is sincere counsel for Allah, His Messenger, the Imams of the Muslims…\", no. 55; and Muslim, Book on faith, Chapter on religion is based on advice, no. 83. ↩ " }, { "title": "Jarh wa Ta'dil and investigating Hadith still remain", "date": "2020-10-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/jarh-wa-tadil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 14, 1442 AH", "link": null, "summary": "No, this is not true. The fact is that Jarh, Ta'dil and investigating of Hadith still remain; and scholars should take care of it and revise Hadith in order to distinguish those which are Sahih from those which are Da'if (a Hadith that fails to reach the status of Hasan", "category": ["hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Your Eminence, concerning Takhrij (referencing) of a Hadith, Ta’dil (validating the uprightness of Hadith narrators) and Jarh (criticism of Hadith narrators), some people think that the field of Jarh and Ta’dil is completely closed or that it finished long ago. What is your opinion on this matter?Answer:No, this is not true. The fact is that Jarh, Ta’dil and investigating of Hadith still remain; and scholars should take care of it and revise Hadith in order to distinguish those which are Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) from those which are Da’if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators) and tell the people about it. They should not suffice with mentioning so-and-so, but it should be traced, such as “Al-Muntaqa”, “Bulugh Al-Maram”, the Four Sunan (Hadith compilations classified by jurisprudential themes) and the Musnad (Hadith Compilation) of Imam Ahmad. Sanad (chain of narrators) should be carefully reviewed in order to distinguish what is Sahih from what is Da’if, so that everyone benefits. This is what should be done by a knowledge seeker who is guided by Allah (Exalted be He) to know Hadiths and their Sanad, and have fair experience of Jarh and Ta’dil. This entails great benefit for them as well as for others." }, { "title": "Ruling on women offering Janazah Prayer", "date": "2020-10-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/women-offering-funeral-prayer/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_599/59907.mp3", "hijri": "Rabi' Al-Thani 13, 1442", "link": null, "summary": "Yes, generally, it is Mashru' (Islamically prescribed) for any Muslim to offer Janazah Prayer, whether they are a man or a woman. A woman can join the Janazah Prayer in the Masjid (mosque), or offer it at home.", "category": ["audios","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it permissible for women to offer Janazah (Funeral) Prayer, or not?Answer:Yes, generally, it is Mashru’ (Islamically prescribed) for any Muslim to offer Janazah Prayer, whether they are a man or a woman. A woman can join the Janazah Prayer in the Masjid (mosque), or offer it at home. It is reported that when Sa’d ibn Abu Waqqas (may Allah be pleased with him) died ‘Aishah (may Allah be pleased with her) and other women offered Janazah Prayer. It is impermissible for women to visit the graveyard, or to follow the funeral procession to the graveyard. There is no problem for a woman to offer Janazah Prayer in the Masjid, in a Musalla (place for Prayer), or in the home of the deceased’s family." }, { "title": "The ruling on Taswir of an inanimate objects", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-taswir-inanimate-objects/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "Yes, this is permissible according to the Fatwa issued by the interpreter of the Qur'an and the knowledgeable scholar of the Muslim nation, Abdullah ibn 'Abbas - may Allah be pleased with him and his father.", "category": ["fatwas","taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:If Taswir (painting, drawing, sculpture, and photography) of inanimate objects is lawful from the Shar’i perspective, is it permissible to continue doing so?Answer:Yes, this is permissible according to the Fatwa issued by the interpreter of the Qur’an and the knowledgeable scholar of the Ummah (nation), Abdullah ibn ‘Abbas (may Allah be pleased with him and his father). This is further maintained by the Hadith related by Abu Hurayrah (may Allah be pleased with him) that we have mentioned in the answer concerning the ruling on Taswir. In this Hadith, Jibril (Gabriel) ordered the Prophet (peace be upon him) to cut off the statue’s head so that it could take the shape of a tree. This signifies that it is permissible to practice Taswir of trees and suchlike. Praise be to Allah that scholars have unanimously agreed to this. Yet, if one can find another job that is fully good and permissible, then this is better than this job which may lead a person to make Taswir of animate objects. Shari’ah requires that one should keep away from the means leading to evil. May Allah protect us and you from the means incurring Allah’s Wrath." }, { "title": "Ruling on painting, drawing, sculpture, photography", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-taswir-and-musawwir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "Every Muslim should avoid Taswir. It is authentically reported that the Prophet - peace be upon him - cursed the consumer of usury, the one who pays it, the Musawwir, she who tattoos and she who gets tattooed.", "category": ["fatwas","taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is your view concerning the claim that taking photographs of humans is permissible, while drawing pictures is Haram (prohibited)? What is your advice for Muslim women who issue Fatwa (legal opinion issued by a qualified Muslim scholar) without knowledge?Answer:Taswir (painting, drawing, sculpture, and photography) is not permissible whether by hand or not. All kinds of Taswir are rejected. The Messenger of Allah (peace be upon him) cursed the Musawwir (one who makes pictures and statues, or photographs of living beings). He (peace be upon him) said: “The people who will be most severely punished on the Day of Resurrection will be the Musawwirs.” 1“Every Musawwir will be in Hellfire.” 2The Musawwir is to be punished in Hellfire for each picture they take for themselves. When the Prophet (peace be upon him) saw a thick curtain having pictures on it that belongs to ‘Aishah, he took hold of it and tore it saying: “The makers of these pictures will be punished on the Day of Resurrection, and it will be said to them, ‘Give life to what you have created (i.e., these pictures).’” 3Every Muslim should avoid Taswir. It is authentically reported that the Prophet (peace be upon him) cursed the consumer of Riba (usury), the one who pays it, the Musawwir, she who tattoos and she who gets tattooed. One should beware of all this, of consuming Riba, of tattoos and of depicting beings with souls such as pigeons, chickens, animals, humans, birds, etc. It is not permissible to depict any beings with souls neither on papers, nor on clothes nor on wood. Every man and woman should beware of issuing Fatwa without knowledge. They should fear Allah; they should not talk about Allah without knowledge. Every Muslim should beware of this, for issuing Fatwa without knowledge is a very dangerous matter which every Muslim should avoid and ask for Allah’s Forgiveness for what they have committed in the past. Narrated by Al-Bukhari, Book on clothing, Chapter on the punishment on the Day of Rising of those who make images, no. 5950; and Muslim, Book on clothing and adornment, Chapter on the prohibition of drawing a picture of an animal, no. 2109. ↩ Related by Muslim, Book on clothing and adornment, Chapter on the prohibition of drawing a picture of an animal, no. 2110. ↩ Al-Bukhari, Book on marriage, no. 5181; Muslim, Sahih, Book on clothing and adornment, no. 2107; Ahmad, Musnad, vol. 6, p. 246; and Malik, Muwatta, Book on miscellaneous matters, no. 1803. ↩ " }, { "title": "The ruling on putting pictures in homes", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-putting-pictures-in-homes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "It is obligatory to remove these pictures. You should not keep them either in the bathroom or anywhere else at home, for the Prophet -peace be upon him- said to Ali: Spare no portrait unwiped out, and leave not a high grave unleveled.", "category": ["fatwas","taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:We know that hanging pictures in homes is Haram (prohibited). Can we hang them in the bathroom, whether they are tridimensional or not?Answer:It is obligatory to remove these pictures. You should not keep them either in the bathroom or anywhere else at home, for the Prophet (peace be upon him) said to Ali (may Allah be pleased with him): “Spare no portrait unwiped out, and leave not a high grave unleveled.” 1Yet, if it is necessary to keep the photos due to plausible reasons, then one should keep them within a box and the like, and should not hang or put them either in the bathroom or anywhere else. May Allah grant us success. Narrated by Muslim, Book on funerals, Chapter on commandment in regard to the levelling of the grave, no. 969. ↩ " }, { "title": "Ruling on Muslims residing in a non-Muslim country", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-muslims-residing-in-non-muslim-country/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442 AH", "link": null, "summary": "All the Muslims living in non-believers' countries should migrate to Islamic countries where the rites of Islam are being performed if possible. If they cannot move to such countries, they should migrate to less evil countries", "category": ["fatwas","walabara","hijrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is your advice for the unemployed Muslim brothers and sisters who live in England and receive financial support from the government? They sometimes get a job but they do not tell the government about it? Is this deed acceptable?Answer:All the Muslims living in non-believers’ countries should migrate to Islamic countries where the rites of Islam are being performed if possible. If they cannot move to such countries, they should migrate to less evil countries, like some of the Sahabah (Companions of the Prophet) did when they migrated from Makkah to Abyssinia (Ethiopia) upon to the order of the Prophet (peace be upon him), because Abyssinia at that time was less evil than Makkah before the Conquest of Makkah. If they cannot do this either, they should fear Allah wherever they are; beware of committing what He has prohibited; and fulfill what Allah commands. There is no harm if they take financial support from the government if it does not lead to abandoning something Wajib (obligatory) or committing something prohibited. However, they may not take this support except in a lawful manner decided by the State; and they should not lie to receive it. They should fear Allah in all matters and beware of committing what Allah has prohibited. They should also comprehend the Qur’an and the Sunnah (whatever is reported from the Prophet), and ask the scholars regarding problematic issues, even by phone or in writing. May Allah set right the affairs of all Muslims; protect their faith; grant them comprehension of it; and save them from the evil of themselves and their enemies! He is the Most Generous!" }, { "title": "The ruling on keeping useful magazines that contain pictures", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-magazine-contains-pictures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "What is the ruling on bringing home useful magazines and school books that contain pictures of living creatures? Does this come under the ruling introduced in the Hadith that reads: Angels do not enter a house in which there is a dog or a picture.", "category": ["taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on bringing home useful magazines and school books that contain pictures of living creatures? Does this come under the ruling introduced in the Hadith that reads: “Angels do not enter a house in which there is a dog or a picture.” 1?Answer:You should wipe out the head (in the pictured) , and then there would be no objection to it. May Allah grant us success. Related by Al-Bukhari, Book on the Beginning of Creation, Chapter on angels, no. 3226; and Muslim, Book on dress and adornment, Chapter on the prohibition of drawing a picture of an animal, no. 2106. ↩ " }, { "title": "The ruling on keeping pictures", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-keeping-pictures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "These photos should be disposed of if they are no longer needed. As for the Hadith: 'Except a design on a cloth,' it is reported in the Hadith indicating that angels do not enter a house in which there is a picture. Here 'a design on a cloth,' is interpreted as referring to cushions or mats, but this does not include what is hanged on walls, since the Prophet - peace be upon him- disapproved of Aishah's hanging a cloth including pictures.", "category": ["fatwas","taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on personal photos one has?Answer:These photos should be disposed of if they are no longer needed. As for the Hadith: “Except a design on a cloth,” it is reported in the Hadith indicating that angels do not enter a house in which there is a picture. Here “a design on a cloth,” is interpreted as referring to cushions or mats, but this does not include what is hanged on walls, since the Prophet (peace be upon him) disapproved of Aishah’s hanging a cloth including pictures." }, { "title": "The ruling on caricatures", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-caricatures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "The referred to drawing is not permissible. It is one of the widely common prohibited matters that should be abandoned due to the categorical purport of the authentic Hadiths establishing the prohibition of picturing animate objects, whether through photographing, drawing or anything else.", "category": ["fatwas","taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on caricatures in newspapers and magazines that include drawings of persons?Answer:The referred to drawing is not permissible. It is one of the widely common prohibited matters that should be abandoned due to the categorical purport of the Sahih (authentic) Hadiths establishing the prohibition of picturing animate objects, whether through photographing, drawing or anything else.Among these Hadiths is that reported by Al-Bukhari in his Sahih (Book of authentic Hadiths) on the authority of Abu Juhayfah (may Allah be pleased with him) that he said: “The Prophet (peace be upon him) forbade (earning) the price of a dog and the price of blood, and the (earnings of) woman who tattoos and (charge paid by a woman who) is tattooed, and the consumer (taker) of Riba (usury) and its giver, and cursed the image-maker.” 1Also, it is reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that the Prophet (peace be upon him) said: “The people most tortured on the Day of Resurrection would be the image-makers.” 2He (peace be upon him) also said: “those who make such pictures would be punished on the Day of Resurrection and it will be said to them: Breathe life into what you have created.” 3There are many other authentic Hadiths establishing this ruling, with exception only in case of necessity. Allah (Glorified and Exalted be He) says: “…while He has explained to you in detail what is forbidden to you, except under compulsion of necessity” [Al-An’am: 119]I implore to Allah to help Muslims adhere to the Shari`ah (Law) of their Lord and the Sunnah of their Prophet (peace be upon him) and keep away from what disagrees with them. He is the Best One to be asked. Related by Al-Bukhari, Book on transactions, Chapter on the proceeds from the sale of dogs, no. 2238. ↩ Narrated by Al-Bukhari, Book on clothing, Chapter on the punishment on the Day of Rising of those who make images, no. 5950; and Muslim, Book on clothing and adornment, Chapter on the prohibition of drawing a picture of an animal, no. 2109. ↩ Related by Al-Bukhari, Book on dress, Chapter on the one who disliked sitting on images, no. 5957; and Muslim, Book on clothing & adornment, Chapter on the prohibition of drawing a picture of an animal, no. 2108. ↩ " }, { "title": "Rule on associating with the disbelievers", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-associating-with-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "Loving the Kafirs, helping them in falsehood and considering them friends are major sins and means leading to disbelief in Allah. If a person helps them against the Muslims, this is association which is considered one of the forms of apostasy.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the association with Kafirs (disbelievers) that is prohibited by Shari`ah (Islamic Law)?Answer:Loving the Kafirs, helping them in falsehood and considering them friends are major sins and means leading to Kufr (disbelief) in Allah. If a person helps them against the Muslims, this is association which is considered one of the forms of apostasy, according to Allah’s (Glorified be He) Saying: “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).” [Al-Maidah: 51]“You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people).” [Al-Mujadilah: 22]He (Glorified and Exalted be He) also says: “O you who believe! Take not as Auliyâ’ (protectors and helpers) those who take your religion as a mockery and fun from among those who received the Scripture (Jews and Christians) before you, and nor from among the disbelievers; and fear Allâh if you indeed are true believers.” [Al-Maidah: 57]May Allah grant us success." }, { "title": "Issue on painting, drawing, sculpture, photography", "date": "2020-10-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/issue-on-taswir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 11, 1442", "link": null, "summary": "It is not permissible for a teacher or any other person to depict pictures of animate beings, because the Prophet -peace be upon him- cursed the one who makes pictures and statues, or photographs of living beings and said that they are among the people most tormented on the Day of Resurrection.", "category": ["fatwas","taswir"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it permissible for a teacher to draw animate beings in the course of teaching as a visual aid, bearing in mind that many Sahih (authentic) Hadiths prohibit Taswir (painting, drawing, sculpture, and photography) of animate objects?Answer:It is not permissible for a teacher or any other person to depict pictures of animate beings, because the Prophet (peace be upon him) cursed the Musawwir (one who makes pictures and statues, or photographs of living beings) and said that they are among the people most tormented on the Day of Resurrection. They are to be punished and demanded to bring life to what they had created. Educational illustration can be achieved without Taswir. Allah (Glorified be He) does not make the Ummah (nation based on one creed) in want of anything prohibited, with regard to education. There are so many lawful means of illustration that are instrumental and sufficient for whoever fears Allah. May Allah guide us and all the Muslims to comprehend His Religion and hold fast to it, and save us from the misleading temptation, for He is the All-Hearer and the Ever-Near. As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you)!" }, { "title": "Allah's Wisdom behind trying His Slaves with calamities and ordeals", "date": "2020-10-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/wisdom-behind-calamities/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 09, 1442", "link": null, "summary": "All the signs that happen in this universe that arouse sympathy like thunderbolts, fierce wind, floods that destroy everything, earthquakes that cause great destruction to lofty buildings, great trees, properties and mankind, volcanoes that destroy all that surrounds them, solar and lunar eclipses and other things with which Allah tries His servant, are but means of frightening and warning them to give up aggression. This also may urge them to fear Allah (Exalted be He) and return to Him.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "From ‘Abdul-Aziz ibn ‘Abdullah ibn Baz to all Muslims. May Allah help us do what pleases Him and safeguard us against what causes His wrath and punishment! Amen!As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)Allah (Exalted be He) has bestowed on us many blessings and countless graces. The most important of these graces and blessings is the blessing of Islam. This great blessing has no equal. Whoever understands it and thanks Allah (Exalted be He) for it will be a winner in this world and the hereafter, if he strictly follows it in words and action. Allah (Exalted be He) says: “and if you count the Blessings of Allâh, never will you be able to count them. Verily, man is indeed an extreme wrong-doer, a disbeliever (an extreme ingrate who denies Allâh’s Blessings by disbelief, and by worshipping others besides Allâh, and by disobeying Allâh and His Prophet Muhammad صلى الله عليه و سلم).” [Ibrahim: 34]Allah (Glorified and Exalted be He) also says: “And whatever of blessings and good things you have, it is from Allâh. Then, when harm touches you, unto Him you cry aloud for help.” [Al-Nahl: 53]Therefore, it is incumbent upon all Muslims to thank Allah (Glorified be He) for these bounties and to avoid being ungrateful. Allah (Exalted be He) says while mentioning the bounties He bestows upon His servants: “And Allâh has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allâh).” [Al-Nahl: 78]Thanking Allah (Exalted be He) for His bounties in general and in detail protects these bounties and increases them. Allah (Exalted be He) says: “And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allâh), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily My punishment is indeed severe.”” [Ibrahim: 7]Allah (Exalted be He) also says: “Nay! But worship Allâh (Alone and none else), and be among the grateful.” [Al-Zumar: 66]Allah (Exalted be He) also says: “Therefore remember Me (by praying, glorifying), I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” [Al-Baqarah: 152]Allah (Exalted be He) also says: “Work you, O family of Dâwûd (David), with thanks!” But few of My slaves are grateful.” [Saba: 13]Moreover, the Prophet (peace be upon him) advised Mu’adh Ibn Jabal (may Allah be pleased with him) to say this Du’a (supplication) at the end of every Salah (Prayer): “O Allah, help me to mention, thank and worship You in the best manner.” 1Thanking Allah (Exalted be He) for His bounties and using them in all that pleases Him make things much better and diminishes the effect of evils.One of the best and noblest characteristics of the prophets and messengers of Allah and their followers is thanking Allah (Exalted be He) for His bounties and asking for His support. Allah (Exalted be He) says about His prophet Solomon (peace be upon him): “My Lord! Grant me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” [Al-Naml: 19]He also said when mentioning His bounties upon His prophet Noah (peace be upon him): “Verily, he was a grateful slave.” [Al-Isra: 3]One of the signs of thanking Allah (Exalted be He) for His blessings is using these blessings in what pleases Him and avoiding what displeases Him. One of the signs of thankfulness is to acknowledge these bounties and attributing them to Allah (Exalted be He) alone away from ostentation or pride especially before those who are deprived of these graces. On the contrary, ingratitude to Allah’s bounties and ungratefulness are some of the causes of removing His bounties. Moreover, doing so is considered to be oppression against one’s soul. Allah (Exalted be He) says: “Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allâh ordered, by following the true Faith of Islâmic Monotheism and by doing righteous good deeds). And indeed he fails who corrupts his ownself (i.e. disobeys what Allâh has ordered by rejecting the true Faith of Islâmic Monotheism or by following polytheism or by doing every kind of evil wicked deeds).” [Al-Shams: 9-10] It means that man disgraces himself by committing evil deeds. Fearing Allah, obeying Him, following His commands and avoiding His prohibitions bring goodness, remove evils and keep Allah’s bounties.Allah (Exalted be He) says: “And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes).” [Al-A’raf: 96]Allah (Exalted be He) also says: “Verily, Allâh will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allâh).” [Al-Ra’ad: 11]It is part of Allah’s wisdom that He tries His servants with goodness and evil in order that the believer might increase in his belief, reliance and resorting to Allah (Glorified be He). Therefore, believers will exercise patience with what Allah (Exalted be He) predestines in order that their reward might multiply. Trials also make Muslims fear the bad consequences of sins and therefore give them up. Allah (Exalted be He) says: “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirûn (the patient). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.” They are those on whom are the Salawât (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [Al-Baqarah: 155-157]Allah (Exalted be He) also says: “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allâh?” Yes! Certainly, the Help of Allâh is near!” [Al-Baqarah: 214]Allah (Exalted be He) also says: “Do you think that you will enter Paradise before Allâh tests those of you who fought (in His Cause) and (also) tests those who are As-Sâbirûn (the patient)?” [Aal Imran: 142]Allah (Exalted be He) also says: “Alif-Lâm-Mîm. [These letters are one of the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings.] Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).” [Al-Ankabut: 1-3]Allah (Exalted be He) also says: “Verily, Allâh knows those who believe, and verily, He knows the hypocrites [i.e. Allâh will test the people with good and hard days to discriminate the good from the wicked, although Allâh knows all that before putting them to test].” [Al-Ankabut: 11]Allah (Exalted be He) also says: “…and We shall make a trial of you with evil and with good. And to Us you will be returned.” [Al-Anbiya: 35]All these Ayahs (Qur’anic verses) point out that Allah (Glorified be He) tries His servants as He did with the preceding nations. If they exercise patience and repent and return to Him with regard to all that befalls them, they will receive His reward, forgiveness and satisfaction and they will be admitted to paradise and compensated with what is better than what they missed.All the signs that happen in this universe that arouse sympathy like thunderbolts, fierce wind, floods that destroy everything, earthquakes that cause great destruction to lofty buildings, great trees, properties and mankind, volcanoes that destroy all that surrounds them, solar and lunar eclipses and other things with which Allah (Exalted be He) tries His servant, are but means of frightening and warning them to give up aggression. This also may urge them to fear Allah (Exalted be He) and return to Him. These signs also try their patience for what Allah (Exalted be He) predestines. Moreover, the punishment of the hereafter is greater and the command of Allah (Exalted be He) is superior.When Quraysh belied the Messenger of Allah (peace be upon him), Allah told His Messenger (peace be upon him) that He had destroyed the nations who belied the previous messengers and prophets. Allah (Exalted be He) says: “And how many a generation We have destroyed before them who were stronger in power than they. And (when Our Torment came), they ran for a refuge in the land! Could they find any place of refuge (for them to save themselves from destruction)?” [Qaf: 36]Allah (Exalted be He) revealed after this Ayah His saying: “Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Qaf: 37]Therefore, it is incumbent upon Muslims to fear Allah (Exalted be He) by following His commands and avoiding His prohibitions. If they are inflicted with any of these calamities, they have to repent and return to Allah (Exalted be He), and to search in themselves for the causes of this trial. Allah (Exalted be He) says: “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’ân Verse 35:45).” [Al-Shura: 30]They have also to repent to Allah (Exalted be He) because of their negligence of doing righteous deeds and their committing of sins. Tawbah (repentance to Allah) repels afflictions. They also have to exercise patience and seek Allah’s reward for the calamities they suffered. They have also to repent to Allah (Exalted be He) because of their negligence of doing righteous deeds and their committing of sins. Tawbah (repentance to Allah) repels afflictions. They also have to exercise patience and seek Allah’s reward for the calamities they suffered. Allah (Exalted be He) says: “…but give glad tidings to As-Sâbirûn (the patient). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.” They are those on whom are the Salawât (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [Al-Baqarah: 155-157]Allah (Exalted be He) also says: “No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allâh, and whosoever believes in Allâh, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allâh from the Qadar (Divine Preordainments)]. And Allâh is the All-Knower of everything.” [Al-Taghabun: 11] This means that whoever is afflicted with any of these calamities and believes that it is predestination of Allah (Exalted be He) and receives it with patience seeking His reward, Allah (Exalted be He) will guide his heart to certainty and belief. He also has to realize that what befell him was not to miss him and what missed him was not to befall him. He also believes that Allah (Exalted be He) will compensate him with guidance in his heart and truthful certainty.Allah (Exalted be He) may also make up for him what is better than what he missed. Being known through scientific realities and calculations, solar and lunar eclipses or other signs occur by Allah’s Might to make His servants fear Him. Therefore, He predestines these signs as He wills. Allah (Exalted be He) says: “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfûz) before We bring it into existence. Verily, that is easy for Allâh. In order that you may not grieve at the things that you fail to get, nor rejoice over that which has been given to you. And Allâh likes not prideful boasters.” [Al-Hadid: 22-23]When a solar eclipse happened during the life time of the Prophet (peace be upon him), he along with the Companions performed Salat-ul-Kusuf (Prayer at the time of a solar eclipse). Then, the Prophet (peace be upon him) delivered an eloquent speech telling his Companions that the sun and the moon are Allah’s signs that do not eclipse because of the death or life of anyone. Allah (Exalted be He) sends these signs to make His servants fear Him. Then, he asked them to perform Salah (Prayer), pay charity, pronounce Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), Dhikr (Remembrance of Allah) and Istighfar (seeking forgiveness from Allah) and free slaves. He said in his sermon: “O followers of Muhammad! By Allah! There is none who has more ghaira (self-respect) than Allah as He has forbidden that His slaves, male or female, commit illegal sexual intercourse. “O followers of Muhammad! By Allah! If you knew that which I know you would laugh little and weep much…” 2The real life of many Muslims in these days denotes negligence of Allah’s rights and paying no attention to what is incumbent upon them with regard to obeying and fearing Allah (Exalted be He). He who ponders on this reality will find many penalties inflicted upon nations and people as floods, hurricanes, earthquakes, famines and devastating wars that annihilate everything. Allah (Glorified be He) points out in His Glorious Book some of the punishments He sends down upon those who disobey His commands and deviate from the right path from among the perished nations who belie Allah’s messengers. This is because people may receive admonition and beware of their deeds. Allah (Exalted be He) says: “So We punished each (of them) for his sins; of them were some on whom We sent Hâsib (a violent wind with shower of stones) [as on the people of Lût (Lot)], and of them were some who were overtaken by As-Saihah [torment - awful cry. (as Thamûd or Shu‘aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir‘aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves.” [Al-Ankabut: 40]Sins have bad effects on heart, body and society. They incur Allah’s Wrath and Punishment in this world and in the hereafter. No body knows the details of these bad effects and punishment except Allah alone. They bring many kinds of corruption in the earth; in water, air, food, and houses. Allah (Exalted be He) says: “Evil (sins and disobedience to Allâh) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allâh) may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon).” [Al-Rum: 41]Allah (Exalted be He) also says: “And indeed We punished the people of Fir‘aun (Pharaoh) with years of drought and shortness of fruits (crops), that they might remember (take heed).” [Al-A’raf: 130]There is a lesson in these calamities for he whom Allah (Exalted be He) predestined to be a happy person. In general, the evils that occur in this world and the penalties that are carried out in the hereafter are the result of sins and evil deeds. One of the signs of the hardness and rudeness of the heart is hearing Ayahs negligently that talk about these lessons and examples of the perished nations that may cause mountains to humble themselves if they had minds. However, the hard hearts continue with their aggression and sins because of being deceived by the delay of Allah’s punishment. They devote themselves to their whims and desires and pay no attention to threat or warning. Allah (Exalted be He) says: “Woe to every sinful liar Who hears the Verses of Allâh (being) recited to him, yet persists with pride as if he heard them not. So announce to him a painful torment!” [Al-Jathiyah: 7-8]Moreover, persisting on doing sins and evil deeds despite the occurrence of some punishments and penalties for it is a sign of weakness or lack of faith. Allah (Exalted be He) says: “Truly! Those, against whom the Word (Wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.” [Yunus: 96-97]Allah (Exalted be He) says: “Say: “Behold all that is in the heavens and the earth,” but neither Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) nor warners benefit those who believe not.” [Yunus: 101]Allah (Exalted be He) also says: “Nay! But on their hearts is the Rân (covering of sins and evil deeds) which they used to earn. Nay! Surely they (evil-doers) will be veiled from seeing their Lord that Day. Then, verily, they will indeed enter (and taste) the burning flame of Hell. Then, it will be said to them: “This is what you used to deny!”” [Al-Mutaffifin: 14-17]Our brothers, we have recently watched a horrible catastrophe that has a lesson for he who wants to learn. It is incumbent upon Muslims to take lessons from what happens in this universe. Allah (Exalted be He) says: “Then take admonition, O you with eyes (to see).” [Al-Hashr: 2] We heard on broadcasts, read in newspapers and magazines and watched on televisions what people talk here and there about the earthquakes that happened in Northern Yemen that devastated many towns and villages. It caused the death of many people and destroyed many buildings and properties. Many people were wounded and many families lost their money, homes, offspring and wives. Many women became widows and many children became orphans. All these calamities happened in a short time to denote Allah’s Might and power. It also means that people are weak before Allah’s Might regardless of the might and power they have attained.It is obligatory upon all Muslims to learn the lessons from what happened. They also have to repent to Allah (Exalted be He) and return to Him and avoid all that brings His wrath and anger. We supplicate Allah (Exalted be He) to bestow His forgiveness and mercy upon those who died in Yemen because of that catastrophe and to grant people tranquility and consolation. We ask Allah (Exalted be He) to make all the catastrophes they suffered a means of removing their sins, increasing their rewards and ranks and arousing their heedless hearts. We also have to offer them consolation through cooperation and kindness. Moreover, we should offer them charity to sustain them in their calamity and relieve the grave impact of this catastrophe. Allah (Exalted be He) says: “And whatever good you send before you for yourselves, (i.e. Nawâfil non-obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allâh, better and greater in reward.” [Al-Muzzammil: 20]Allah (Exalted be He) also says: “…and whatsoever you spend of anything (in Allâh’s Cause), He will replace it. And He is the Best of providers.” [Saba: 39]Allah (Exalted be He) also says: “…and do good. Truly, Allâh loves Al-Muhsinûn (the good-doers).” [Al-Baqarah: 195]The Prophet (peace be upon him) said: “He who removes from a believer one of his difficulties of this world, Allah will remove one of his troubles on the Day of Resurrection; and he who relieves a person ina crisis, Allah will make things easy for him on the Day of Resurrection; he who covers up (the faults and sins) of a Muslim, Allah will cover up (his faults and sins) in this world and in the Hereafter. Allah supports His slave as long as the slave is supportive of his brother…” 3 Reported by Muslim.The Prophet (peace be upon him) also said: “Whoever fulfills the needs of his brother, Allah will fulfill his needs” 4.The Prophet (may Allah’s Peace and Blessings be upon him) also says: “A faithful believer to a faithful believer is like the bricks of a wall, enforcing each other.” While saying so the Prophet (peace be upon him) clasped his hands, by interlacing his fingers.” 5He (peace be upon him) also said: “The similitude of believers in regard to mutual love, affection, and fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” 6This Hadith was reported by Al-Bukhary and Muslim. Therefore, we have to support our brothers in Yemen and pay all the charity that we can to achieve the meaning of brotherhood in Islam that was mentioned by the Prophet (peace be upon him) in many Hadiths. We also have to do so in order to obtain the great reward promised by Allah (Exalted be He) for those who spend their money in His cause. May Allah (Exalted be He) grant all Muslims in general and our brothers in Yemen in particular success in forbearance and seeking Allah’s reward. We ask Him also to multiply the reward for us and them. We also ask Him to grant those who are injured tranquility and the best consolation. We supplicate Him to grant all Muslims sincere repentance, strictness in following the truth and caution in avoiding all that brings His Wrath and Punishment. He is the guardian and the only One who is able to do this.As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) Narrated by Al-Nasa’i, Book on Sujud-ul-Sahw, no. 1286; and Abu Dawud, Book on Salah, no. 1301. ↩ Narrated by Al-Bukhari, Book on Friday, no. 986; and Muslim, Book on eclipse, no. 1499. ↩ Narrated by Muslim, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, no. 4867; and Al-Tirmidhi, Book on righteousness and upholding ties of kinship, no. 1853. ↩ Narrated by Al-Bukhari, Book on injustices and unlawful appropriation, no. 2262; and Muslim, Book on righteousness, upholding ties of kinship, and good manners, no. 4677, and the wording is agreed upon. ↩ Narrated by Al-Bukhari, Book on Salah, no. 459; and Muslim, Book on righteousness, upholding ties of kinship, and good manners, and it is agreed upon. ↩ Narrated by Al-Bukhari, Book on manners, no. 5552; and Muslim, Book on righteousness, upholding ties of kinship, and good manners, no. 4685, and the wording is his. ↩ " }, { "title": "A Piece of advice about earthquakes", "date": "2020-10-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/advice-about-earthquakes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 09, 1442", "link": null, "summary": "There is no doubt that what happens these days of earthquakes in many countries are of these portents that Allah brings to make His servant fear Him. All the earthquakes that happen in this world and other things that cause harm to people are because of Shirk and evil deeds.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah. May Allah’s Peace and Blessings be upon Allah’s Messenger and upon his family, Companions, and those who follow his guidance!Allah (Glorified be He) is All-Wise and All-Knowledgeable with what He predestines and what He legislates and commands. He creates what He wills of portents. He predestines them to make His servants fear Him, reminds them of what they have to do and warn them against Shirk (associating others with Allah in His Divinity or worship), disobeying His commands and violating His prohibitions. Allah (Glorified be He) says: “And We sent not the signs except to warn” [Al-Isra: 59]Allah (Glorified and Exalted be He) also says: “We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Qur’ân) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things?” [Fussilat: 53]Allah (Exalted be He) also says: “Say: “He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.”” [Al-An’am: 65]Al-Bukhari narrated in his Sahih on the authority of Jabir Ibn ‘Abdullah (may Allah be pleased with him) that the Prophet (peace be upon him) said when Allah’s saying was revealed: “Say: “He has power to send torment on you from above” the Prophet (peace be upon him) said: “I seek refuge in You.” Allah (Exalted be He) says: “…or from under your feet” the Prophet (peace be upon him) said: “I seek refuge in You.”” 1Abu Al-Shaykh Al-Asbahani reported from Mujahid in the interpretation of Allah’s saying: “Say: “He has power to send torment on you from above”” he said that it means an awful cry or a stone. “…or from under your feet” he said: “It means an earthquake and causing the earth to swallow them.There is no doubt that what happens these days of earthquakes in many countries are of these portents that Allah (Exalted be He) brings to make His servant fear Him. All the earthquakes that happen in this world and other things that cause harm to people are because of Shirk and evil deeds. Allah (Glorified and Exalted be He) says: “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’ân Verse 35:45).” [Al-Shura: 30]Allah (Exalted be He) also says: “Whatever of good reaches you, is from Allâh, but whatever of evil befalls you, is from yourself.” [Al-Nisa: 79]Allah (Exalted be He) says about perishing nations: “So We punished each (of them) for his sins; of them were some on whom We sent Hâsib (a violent wind with shower of stones) [as on the people of Lût (Lot)], and of them were some who were overtaken by As-Saihah [torment - awful cry. (as Thamûd or Shu‘aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir‘aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves.” [Al-Ankabut: 40]Therefore, it is incumbent upon Muslims and others to repent to Allah (Glorified be He) and to observe Istiqamah (integrity) upon his religion. They have also to avoid all that He prohibits of Shirk and evil deeds in order to have well-being and salvation in this world and the hereafter and to safeguard themselves against any calamity and evil. They have also to do that so that Allah (Exalted be He) might grant them all goodness.Allah (Glorified be He) says: “And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes).” [Al-A’raf: 96]Allah (Exalted be He) says concerning the people of the Book: “And if only they had acted according to the Taurât (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’ân), they would surely have gotten provision from above them and from underneath their feet.” [Al-Ma’idah: 66]Allah (Exalted be He) also says: “Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep? Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing? Did they then feel secure against the Plan of Allâh? None feels secure from the Plan of Allâh except the people who are the losers.” [Al-A’raf: 97-99]Ibn Al-Qayyim (may Allah be merciful to him) said: “Allah (Glorified be He) may sometimes permit the earth to breathe. Great earthquakes happen due to this breath. These earthquakes may cause people to fear Allah (Exalted be He), repent to Him, supplicate to Him, forsake sins and regret what they have done. Some of the Salaf (righteous predecessors) said when the earth was shaken: your Lord admonishes you. ‘Umar Ibn Al-Khattab (may Allah be pleased with him) delivered a speech to admonish people when an earthquake happened in Al-Madinah and said: “If this happens again, I will not live among you in Madinah.” End of quote.There are many narrations reported from the Salaf in this regard.Therefore, we have to repent to Allah (Exalted be He) immediately on the occurrence of earthquakes, eclipses, fierce winds, and floods. We have also to supplicate to Him and ask Him to grant us well-being. Moreover, we must mention Him a lot and seek His forgiveness. As he (peace be upon him) said on observing Solar Eclipse: “If you see such thing (i.e. solar eclipse) hasten to remember Allah, supplicate to Him and beg forgiveness from Him.” 2It is desirable also to show mercy to the poor and the needy and to give them charity. The Prophet (peace be upon him) said: “**Show mercy to others and surely you will be shown mercy. 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.” 3He (peace be upon him) said also: “Whoever is not merciful to others will not be treated mercifully.” 4It is reported that ‘Umar ibn Abdul-Aziz (may Allah be merciful to him) used to write to his employees if there were earthquakes telling them to give charity.One of the causes of well-being and avoiding evil is the rulers fast punishment of evildoers and forcing them to follow the truth and Allah’s laws. They should also enjoin good and forbid evil as it is said by Allah (Glorified and Exalted be He): “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.” [Al-Tawbah: 71]Allah (Glorified and Exalted be He) also says: “Verily, Allâh will help those who help His (Cause). Truly, Allâh is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat-as-Salât [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], pay the Zakât and they enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures).” [Al-Hajj: 40-41]Allah (Glorified and Exalted be He) also says: “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him.” [Al-Talaq: 2-3]There are many Ayahs (Qur’anic verses) in this regard. Moreover, the Prophet (peace be upon him) said: “Whoever fulfills the needs of his brother, Allah will fulfill his needs.” Reported by Al-Bukhari and Muslim.5He (peace be upon him) said: “He who removes from a believer one of his difficulties of this world, Allah will remove one of his troubles on the Day of Resurrection; and he who finds relief for a hard-pressed person, Allah will make things easy for him on the Day of Resurrection; he who covers up (the faults and sins) of a Muslim, Allah will cover up (his faults and sins) in this world and in the Hereafter. Allah supports His slave as long as the slave is supportive of his brother.” Reported by Muslim in his Sahih. 6There are also many Hadiths in this regard.I ask Allah (Glorified be He) also to set right the affairs of all Muslims everywhere, grant them understanding of their religion and follow it strictly. We ask Him also to grant Muslims repentance to Him from all sins, set right the affairs of all Muslim leaders and use them in supporting the truth and overwhelming evil. We invoke Him to guide rulers to rule people according to Allah’s law and to safeguard them and all Muslims against misleading temptations and devilish insinuations. He is the Guardian of all these things and the only One who is able to achieve them.Peace and blessings of Allah be upon our Prophet Muhammad and upon his family, Companions and those who follow him with righteousness till the day of Judgment. Narrated by Al-Bukhari, Book on Tafsir, no. 4262; and Al-Tirmidhi, Book on Tafsir, no. 2991. ↩ Narrated by Al-Bukhari, Book on Friday, no. 999; and Muslim, Book on eclipse, no. 1518. ↩ Narrated by Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 6255. ↩ Narrated by Al-Bukhari, Book on manners, no. 5538; and Al-Tirmidhi, Book on righteousness and upholding ties of kinship, no. 1834. ↩ Narrated by Al-Bukhari, Book on injustices and unlawful appropriation, no. 2262; and Muslim, Book on righteousness, upholding ties of kinship, and good manners, no. 4677, and the wording is agreed upon. ↩ Narrated by Muslim, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, no. 4867; and Al-Tirmidhi, Book on righteousness and upholding ties of kinship, no. 1853. ↩ " }, { "title": "Executing one who apostatizes from Islam", "date": "2020-10-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/executing-murtad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 9, 1442 AH", "link": null, "summary": "The Noble Qur'an and the purified Sunnah have verified the obligation of executing a Murtad if they refuse to repent and this is understood in Allah's statement (Glorified be He) in Surah Al-Tawbah", "category": ["hudud"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I heard on a radio program interview that there is no evidence in the Noble Qur’an, the Hadith or even a Fatwa (legal opinion issued by a qualified scholar) permitting the execution of a Murtad (apostate) from Islam. Please, show the validity of this statement!Answer:The Noble Qur’an and the purified Sunnah have verified the obligation of executing a Murtad if they refuse to repent and this is understood in Allah’s statement (Glorified be He) in Surah Al-Tawbah: “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islâmic calendar) have passed, then kill the Mushrikûn (See V.2:105) wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent and perform As-Salât (Iqâmat-as-Salât), and give Zakât, then leave their way free. Verily, Allâh is Oft-Forgiving, Most Merciful.” [Al-Tawbah: 5]Thus, this noble Ayah has indicated that whoever does not repent should not be freed. Moreover, it is related in the Sahih (authentic book of Hadith) of Al-Bukhari on the authority of Ibn ‘Abbas (may Allah be pleased with him) that the Prophet (peace be upon him) stated: “Whoever (i.e. a Muslim) leaves Islam is to be executed.” 1Further, it is reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Mu`adh (may Allah be pleased with him) that he said to a Murtad whom he saw when he visited Abu Musa Al-Ash’ari’s in Yemen: I will not dismount i.e. From Mu’adh’s riding animal, until he is executed. This is the Ruling of Allah and His Messenger. [see Hadiths narrated by Al-Bukhari [Book on Expeditions] no. 3996; and Al-Nasa’i [Book on sanctity of blood] no. 3998.There are many other evidences clarified by scholars with respect to the chapter on “the ruling on a Murtad” according to the Four Madh-habs (Hanafi, Maliki, Shafi`i, and Hanbali Schools of Jurisprudence), therefore, whoever would like to know more about this issue should refer to the mentioned chapter. Narrated by Al-Bukhari, Book on Jihad and military expeditions, no. 2794, and the wording is his; and Al-Tirmidhi, Book on ordained punishments, no. 1378. ↩ " }, { "title": "It is Compulsory to save yourself and family from Hellfire", "date": "2020-10-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/compulsory-to-save-yourself-family-from-hellfire/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 08, 1442", "link": null, "summary": "The greatest responsibility is to take care of what saves them from the Punishment of Allah, by advising them to fear Allah and abide by His Orders and warning them against the Prohibitions of Allah. One should continue doing this until he meets his Lord.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "In the Name of Allah, the Most Gracious, the Most Merciful. Allah’s Peace and Blessings be upon the Messenger of Allah.In the Ever-Glorious Qur’an, Allah (Glorified and Exalted be He) says: “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded.” [Al-Tahrim: 6]Allah (Glorified be He) orders His believing servants to protect themselves and their families from the Punishment of Allah, through Taqwa (fear/wariness of offending Allah) and ordering their families to do so.Protection from Hellfire is through Taqwa and sticking to the Din (religion) of Islam. Besides, one should advise his family, including parents, children, brothers and sisters, to fear Allah and stick to His Din, through recommending each other to follow Al-Haqq (the Truth), cooperate in righteousness and Taqwa, enjoining Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) and forbidding Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). Such should be the state of the Mu’min (believer) with his family and Muslim brethren; by calling to Allah (Glorified and Exalted be He), he seeks to save himself and others from the Punishment of Allah. This matter needs patience, sincerity to Allah, truthfulness, and persistence. The most deserving of your good companionship and kindness is your family and relatives. The Prophet (peace be upon him) said: “All of you are guardians and are responsible for your charges; the Imam (i.e. ruler) is a guardian and is responsible of his charges and the man is a guardian and is responsible of his family.” 1The greatest responsibility is to take care of what saves them from the Punishment of Allah, by advising them to fear Allah and abide by His Orders and warning them against the Prohibitions of Allah. One should continue doing this until he meets his Lord. Allah (Glorified and Exalted be He) says: “Worship Allâh and join none with Him (in worship)” [Al-Nisa: 36] Then He (Glorified be He) says: “…and do good to parents, kinsfolk, orphans, Al-Masâkîn (the poor)” [Al-Nisa: 36] Having commanded His Right i.e. Worshipping Him Alone sincerely and abandoning Shirk (associating others with Allah in His Divinity or worship), Allah (Glorified be He) orders people to do good to parents, relatives and family. Every Muslim should pay attention to this matter and be keen for it to be a means to their salvation on the Day of Resurrection due to his advice, care, enjoining Ma’ruf and forbidding Munkar.A Muslim should do the same with his Muslim brethren; he has to be a guide to goodness, hoping for the reward of Allah and fearing His Punishment. Allah (Glorified be He) says: “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden)” [Al-Tawbah: 71]Accordingly, among themselves and within their families, the believers should observe obligations with regard to both their families and Muslim brethren, hoping for reward from Allah and fearing His Punishment. Allah (Glorified be He) says to His Prophet (peace be upon him): “And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)].” [TaHa: 132]Allah (Glorified be He) states that His Prophet and Messenger Isma’il (Ishmael peace be upon him) was true to his promise, and he was a messenger and a prophet. He used to enjoin on his people Salah (Prayer) and Zakah (obligatory charity) and was to his Lord pleasing. In Surah (Qur’anic chapter) Maryam, Allah (Exalted be He) says: “And mention in the Book (the Qur’ân) Ismâ‘îl (Ishmael). Verily he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family and his people As-Salât (the prayers) and the Zakât and his Lord was pleased with him.” [Maryam: 54-55]Your family, children and relatives are the most deserving of your kindness, piety and pursuit of saving them from Hellfire; this is the greatest kind of goodness. Allah (Exalted be He) says: “O you who believe! Ward off yourselves and your families against a Fire (Hell)” [Al-Tahrim: 6] This great deed is more important than giving them money and worldly needs; seeking to save them from the Punishment and Dissatisfaction of Allah on the Day of Resurrection is a great matter. Being kind to relatives by giving them charity is among the good deeds one is obliged to do; but most importantly, you have to advise them to obey Allah, abide by His Obligations and quit His Prohibitions according to your ability. You have to continue doing so and set a good example with regard to every good. You have to start with yourself, so that others might imitate you; you have to hasten to offer Salah and continue offering it in congregation. You have to hold your tongue, be generous to relatives and neighbors, enjoin Ma’ruf, forbid Munkar, call to Allah, and undertake other charitable ways. You have to set a good example for your family, companions, colleagues and neighbors.This needs patience, sincerity to Allah and truthfulness, for this is a great matter. It is a subject of Da’wah (calling to Islam), guidance, advice seeking to save yourself and your family from Hellfire, acting upon the Saying of Allah (Glorified be He): “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” [Al-Tahrim: 6] Allah (Glorified be He) describes them as those who believe, since Iman (Faith/belief) ordains that matter and calls upon them to do so, though the order is obligatory upon all.It is obligatory upon each Mukallaf (person meeting the conditions to be held legally accountable for their actions) to fear Allah sincerely and strive to rescue himself, family and all people from the Punishment of Allah. However, this is more obligatory upon the believers, since they believe in Allah and know what they should do, so the obligation upon them is greater. Addressing them, Allah (Glorified be He) says: “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” [Al-tahrim: 6] Beware of being the fuel of Hellfire. Then Allah (Glorified be He) says: “…over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded.” [Al-Tahrim: 6] i.e. they carry out orders, unlike the people of this world who may betray and bribe. In contrast, the angels can not disobey; rather, they carry out orders by admitting you and others into Hellfire.Therefore, beware of meeting your Lord in a case that displeases Allah and makes you enter Hellfire. You should pay due attention to this matter, with truthfulness and sincerity along with asking Allah (Glorified and Exalted be He) to grant you support and success. You have to set a good example to your family, so when they see you hurrying and racing toward doing good deeds, they would imitate your good deeds. They should also see you keeping away from misdeeds, in order to imitate you and quit evil deeds. This worldly life is an abode of strife, patience, cooperation on righteousness and piety and recommending Al-Haqq but the Hereafter is the abode of reward for your good and evil deeds.The worldly life is the abode of work and preparation. Accordingly, Allah (Glorified be He) says: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [Al-Asr: 1-3]Allah (Glorified be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” [Al-Ma’idah: 2]The Prophet (peace be upon him) said: “Religion is based on advising one another. Upon this it was said: For whom, Messenger of Allah? He replied: For Allah, His Book, His Messenger and for the leaders and the general Muslims.” 2It is necessary to recommend one another to Al-Haqq and exchange advice sincerely and patiently until you meet your Lord, looking for His Reward. Therefore, Allah (Glorified and Exalted be He) says: “As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allâh’s religion - Islâmic Monotheism). And verily, Allâh is with the Muhsinûn (good doers).” [Al-Ankabut: 69]The true Mujahid (one striving/fighting in the Cause of Allah) will be guided and supported by Allah. He (Glorified be He) says: “As for those who strive hard in Us (Our Cause)” [Al-Ankabut: 69] It means those who strive against themselves, the enemies of Allah, Satan and desires; therefore, Allah (Glorified be He) generalized the word Jihad (fighting/striving in the Cause of Allah) in the Ayah (Qur’anic verse) mentioned above to include all kinds of Jihad. He (Glorified be He) says: “As for those who strive hard in Us (Our Cause)” [Al-Ankabut: 69] meaning in the Cause of Allah, “We will surely guide them to Our Paths (i.e. Allâh’s Religion — Islâmic Monotheism). And verily, Allâh is with the Muhsinûn (good doers).” [Al-Ankabut: 69]Accordingly, you should strive to obey your Lord and strive against yourself to be upright and strive with those who are under your charge until they become upright. Allah is with you. “As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allâh’s religion - Islâmic Monotheism). And verily, Allâh is with the Muhsinûn (good doers).” [Al-Ankabut: 69]I ask Allah to help us and all Muslims be among the Mujahids in His Cause and among the callers to guidance and supporters of Al-Haqq. I ask Allah to grant us success to hasten to do good deeds and avoid evil deeds. He is All-Hearer, Ever Near. May Allah’s Peace and Blessings be upon our Prophet Muhammad, his family, and Companions! Narrated by Al-Bukhari, Sahih, Book on Friday, no. 844; and Muslim, Sahih, Book on rulership, no. 3408. ↩ Narrated by Al-Tirmidhi, Book on righteousness and upholding ties of kinship, no. 1849; and Al-Nasa’i, Book on Al-Bay’ah, no. 4128. ↩ " }, { "title": "Do supplication and voluntary charity repel the Divine Decree and Predestination?", "date": "2020-10-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-charity-repel-qadr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 06, 1442", "link": null, "summary": "A Muslim should be keen to venture means of goodness and avoid means of evil, asking Allah to guide and help them do what pleases Him and avoid every evil.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:Do supplication and Sadaqah (voluntary charity) repel the Divine Decree and Predestination?Answer:Predestination that Allah (Glorified and Exalted be He) decided will definitely come to pass. Allah (Glorified be He) says: “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfûz) before We bring it into existence. Verily, that is easy for Allâh.” [Al-Hadid: 22]He (Glorified and Exalted be He) says: “Know you not that Allâh knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (Al-Lauh-al-Mahfûz). Verily that is easy for Allâh.” [Al-hajj: 70]He (Glorified be He) also says: “Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al-Lauh Al-Mahfûz).” [Al-Qamar: 49]It is authentically narrated that the Prophet (peace be upon him) said to Gabriel (peace be upon him) when he asked about Iman (Faith): “Iman (faith) implies that you affirm your faith in Allah, in His angels, in His Books, in His Prophets, in the Day of Judgment, and you affirm your faith in the Divine Decree whether good or bad.” 1The Prophet (peace be upon him) also said: “Allah had ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth.” 2 He then added, “and His Throne was upon the water.” Related by Imam Muslim in his Sahih (authentic) book of Hadith 3.The Prophet (may Allah’s Peace and Blessings be upon him) also says: “Every thing is decreed even incapability and ability” Related by Muslim.4There are many Ayahs (Qur’anic verses) and Hadiths to this effect. Actions are contingent on their causes as was authentically reported from the Prophet (peace be upon him), saying: “A man is deprived of provision for a sin he commits. Only kindness prolongs life and only supplication averts the decree.” 5 it means that supplication averts only the Predestination, which is contingent on supplication.Also, he (peace be upon him) said: “Whoever is pleased that he be granted more wealth and that his term of life be prolonged, then he should keep good relations with his Kith and kin.” 6Predestination is averted by other predestinations that Allah (Glorified be He) decided to counter, and the predestinations whose occurrence is contingent on the existence of things, such as dutifulness to parents, maintaining kinship ties and charity, coexist with them. All these are subject to the generic Predestination mentioned in Allah’s saying: “Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al-Lauh Al-Mahfûz).” [Al-Qamar: 49]And the Prophet’s saying: “and believe in the Divine Decree, whether good or bad.” Examples of this type may be found in the saying of the Prophet (peace be upon him): “Charity extinguishes (i.e., removes) the sins as water extinguishes fire.” 7The Prophet (peace be upon him) also said: “Hidden charity extinguishes the wrath of Allah and saves from an evil death.”All Ayahs and Hadiths quoted in this regard call a Muslim to believe that he will never be afflicted with anything except what Allah decreed for him and that whatever afflicts him can never escape him and whatever escapes him cannot afflict him. They also urge him to hasten to do good deeds and join others in acts of worship. A Muslim should be keen to venture means of goodness and avoid means of evil, asking Allah to guide and help them do what pleases Him and avoid every evil.It is narrated in the Two Sahih (authentic) Books of Hadith (i.e., Al-Bukhari and Muslim) that: One day, the Prophet (peace be upon him) said to his Companions: “There is none among you but has a place assigned for him either in the Paradise or in Hell.’’ The Companions said: “O Messenger of Allah, should we not depend upon what has been written for us (and give up doing good deeds)?’’ The Messenger of Allah (peace be upon him) said, “Carry on doing good deeds. Every one will find it easy to do such deeds (as will lead him to his destined place) for which he has been created. People of Paradise will find it easy to do deeds of the people of Paradise, and People of Hell will find it easy to do deeds of the people of Hell. The Prophet (peace be upon him) then recited Allah’s saying: ‘As for him who gives (in charity) and keeps his duty to Allâh and fears Him, And believes in Al-Husnâ. We will make smooth for him the path of ease (goodness). But he who is greedy miser and thinks himself self-sufficient. And belies Al-Husnâ (See the footnote of the Verse No.6) We will make smooth for him the path for evil.’” [Al-Layl: 5-10] 8Allah is the Source of Success. Muslim, Sahih, Book on faith, no. 8; Al-Tirmidhi, Sunan, Book on faith, no. 2610; Al-Nasa’i, Sunan, Book on faith and its laws, no. 4990; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4695; Ibn Majah, Sunan, Introduction, no. 63; and Ahmad Ibn Hanbal, Musnad, vol. 1, p. 27. ↩ Muslim, Sahih, Book on destiny, no. 2653; Al-Tirmidhi, Sunan, Book on destiny, no. 2156; and Ahmad ibn Hanbal, Munsad, vol. 2, p. 169. ↩ Al-Bukhari, Sahih, Book on Tawhid, no. 7419; Muslim, Sahih, Book on Zakah, no. 993; Al-Tirmidhi, Sunan, Book on Tafsir, no. 3045; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 313. ↩ Muslim, Sahih, Book on destiny, no. 2655; Ahmad ibn Hanbal, Musnad, vol. 2, p. 110; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1663. ↩ Ibn Majah, Sunan, Introduction, no. 90; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 280. ↩ Al-Bukhari, Sahih, Book on manners, no. 5985. ↩ Al-Tirmidhi, Sunan, Book on faith, no. 2616. ↩ Al-Bukhari, Sahih, Book on Tafsir, no. 4949; Muslim, Sahih, Book on destiny, no. 2647; Al-Tirmidhi, Sunan, Book on destiny, no. 2136; Abu Dawud, Sunan, Book on Sunnah, no. 4694; Ibn Majah, Sunan, Introduction, no. 78; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 157. ↩ " }, { "title": "The Believer's Stance towards the Trials (Fitnah)", "date": "2020-10-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/believer-stance-towards-fitnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 05, 1442 AH", "link": null, "summary": "Trial also takes place by means of doubts and lust. Many people were exposed to trial because of groundless doubts, like the Al-Jahmiyyah, Al-Mu'tazilah, Shi'ah, Al-Murji'ah, and other deviant sects who were misguided by doubts and deviated from the way of Ahl-ul-Sunnah wal-Jama'ah.", "category": ["rulership","hisbah","jihad","muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Praise be to Allah, the Lord of the Worlds. May the good end be for the pious people. Peace be upon Muhammad, His Messenger and His Slave, and upon his wives and offspring just like He sent His peace upon Prophet Ibrahim and his family. May Allah bless Prophet Muhammad, his wives, and offspring just like He blessed Prophet Ibrahim and his family. He (Glorified be He) is indeed Praiseworthy and Glorious.I would like to thank Allah (Glorified and Exalted be He) for this meeting with our dear brothers and sons. I implore Allah (Exalted be He) to make it a blessed meeting, make us benefit from what we learnt, rectify our hearts, and our deeds, protect us all from the evils within ourselves and our misdeeds, grant victory to His Religion, make His Word superior, set right the affairs of the Muslims everywhere, let the best among them rule, and protect them from the evil ones among them. He is the Generous, the Gracious. I would like also to thank those in charge of Imam Muhammad ibn Sa’ud University for organizing this meeting. May Allah (Exalted be He) double their reward and guide us all to every good in religion and life and to the benefit of the whole Ummah (nation). He (Glorified and Exalted be He) is the Generous, the Gracious.Dear brothers and sons, my speech today is entitled “The Believer’s Stance towards the Trials”. The Prophet (peace be upon him) clarified the danger of trials - may Allah (Exalted be He) save us their evils - and told us what we should do regarding it.What is the meaning of trial?Trial is a general word that has many meanings. It means Shirk (associating others with Allah in His Divinity or worship), which is the utmost expression of trial, according to Allah’s Saying: “And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allâh) and the religion (worship) will all be for Allâh Alone [in the whole of the world].” [Al-Anfal: 39]Allah (Glorified and Exalted be He) also says: “They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islâmic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression)” [Al-Baqarah: 217]Trial also refers to torture and burning according to Allah’s Saying: “Taste you your trial (punishment i.e. burning)!” This is what you used to ask to be hastened!”[[Al-Dhariyat: 14]He (Glorified and Exalted be He) also says: “Verily, those who put into trial the believing men and believing women (by torturing them and burning them), and then do not turn in repentance (to Allâh), then they will have the torment of Hell, and they will have the punishment of the burning Fire.” [Al-Buruj: 10] Trial here refers to torturing and punishing.Trial also refers to testing. Allah (Glorified and Exalted be He) says: “…and We shall make a trial of you with evil and with good.“[Al-Anbiya: 35]He (Glorified and Exalted be He) also says: “Your wealth and your children are only a trial“[Al-Taghabun: 15] This means a test to determine those who use wealth and children in obeying Allah, fulfilling Allah’s rights, avoiding Allah’s prohibitions, and respecting the limits of Allah (Exalted be He), and those who deviate from this path and follow their own desires.Trial also refers to afflictions and punishment according to Allah’s Saying: “And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong (but it may afflict all the good and the bad people)“[Al-Anfal: 25] This means that it will affect all the people in general.It is reported from Al-Zubayr ibn Al-‘Awwam (may Allah be pleased with him) and a group of the Salaf (righteous predecessors) that they said about the trial of ‘Uthman’s murder: “We would not have thought it (i.e. trial) could strike us until it took place.”A group of ignorant and unjust people, some of whom were misguided, killed ‘Uthman (may Allah be pleased with him) due to false doubts and wrong interpretations. This trial spread, grew larger, and afflicted some people who had nothing to do with it and were not among the unjust people. This led to what took place between ‘Ali (may Allah be pleased with him) and Mu’awiyah (may Allah be pleased with him), and the Battles of the Camel and Siffin, which were consequences of the injustice done to ‘Uthman (may Allah be pleased with him). A group of people led by Mu’awiyah claimed revenge for Uthman (may Allah be pleased with him) and asked ‘Ali (may Allah be pleased with him), after being chosen as the fourth Caliph by the Muslims, to surrender the murderers to them. ‘Ali (may Allah be pleased with him) told them that the time is not suitable to surrender the murderers now, and he promised them to do the right thing later, but he could not take revenge at that time. War took place in the Battle of the Camel and the Battle of Siffin as is known, and a group of the Salaf (may Allah be pleased with them) including Al-Zubayr said that the Ayah (Qur’anic verse) was revealed to treat situations like that, as it entails this meaning, and that this was the first trial to take place in the Ummah.“And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong (but it may afflict all the good and the bad people), and know that Allâh is Severe in punishment.“[Al-Anfal: 25]The trial affected a large number of people, including the Sahabah (Companions of the Prophet) and others. ‘Ammar ibn Yasir, Talhah ibn ‘Ubaydullah, who is among the ten Sahabah given the glad tidings of entering Jannah (Paradise), and Al-Zubayr who is also among the ten Sahabah given the glad tidings of entering Jannah were killed during this trial, in addition to other Sahabah who were killed in the Battles of the Camel and Siffin.Trial also takes place by means of doubts and lust. Many people were exposed to trial because of groundless doubts, like the Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), Shi’ah (Shiites), Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds), and other deviant sects from Ahl-ul-bidah (people of innovations) who were misguided by doubts and deviated from the way of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). This led to trial for them and for other people, except those on whom Allah (Exalted be He) had mercy.The way to avoid the different forms of trial is adhering to Allah’s Book and the Sunnah, according to the narration reported on the authority of ‘Ali and ranked as Marfu’ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) that the Prophet (peace be upon him) said: “There will be trials”. He was then asked: “O Allah’s Messenger, what is the way out of them?” He replied, “The Book of Allah, in which there is the news of things before you, the reports of the matters after you, and the laws to settle your disputes.”1 This means that there is no escape from all forms of trial, whether lust, doubts, fight, or Bid’ahs (innovations in religion) except with good understanding of Allah’s Book and the Sunnah of His Messenger (peace be upon him), and knowing the Manhaj (methodology) of the Salaf and those who followed them from the Imams (leaders) of Islam and the callers to guidance.Anything people say and adhere to in times of war and peace should be judged according to Allah’s Book and the Sunnah of His Messenger (peace be upon him). In His Noble Book, Allah (Glorified and Exalted be He) says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59] This is the only way to follow; we should judge according to the Qur’an and the authentic Sunnah of the Messenger of Allah (peace be upon him) after his death.Allah (Glorified and Exalted be He) also says: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.“[Al-Nisa: 65]Accepting the Messenger of Allah (peace be upon him) as a judge means referring to the Qur’an and the Sunnah. Allah (Exalted be He) says: “Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allâh for a people who have firm Faith.“[Al-Maidah: 50]Anything other than Allah’s judgment is considered judgment of Jahiliyyah (pre-Islamic time of ignorance). Allah (Glorified and Exalted be He) says: “And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers of a lesser degree as they do not act on Allâh’s Laws). And whosoever does not judge by that which Allâh has revealed, such are the Zâlimûn (polytheists and wrong-doers - of a lesser degree).” [Al-Maidah: 44-45]“And whosoever does not judge by what Allâh has revealed (then) such (people) are the Fâsiqûn [the rebellious i.e. disobedient (of a lesser degree) to Allâh].“[Al-Maidah: 47]The only way to avoid trial is to refer to Allah’s Book and the Sunnah of His Messenger (peace be upon him) by referring to the scholars who are well-informed and knowledgeable about the Qur’an and the Sunnah and who have applied it. The whole Ummah; man and Jinn (creatures created from fire), Arabs and non-Arabs, and men and women should refer to the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him) and follow the way of the Salaf and those who follow them in piety and righteousness at times of war or peace, in acts of ‘Ibadah (worship) and transactions, and in matters in which people differed with regard to Allah’s Names, Attributes, Resurrection, Hellfire, Jannah, and everything else. This also includes the wars launched by some people, in which they should refer to Shari’ah.The same applies to preparation for war, people whose help is sought, and people whose help is not sought. All this should be judged according to the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him). This includes what took place on 11th of Muharram, 1411 A.H., when the ruler of Iraq invaded Kuwait. His threat to this country and the Gulf countries is also a trial that should be referred to the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him). According to scholars and people of Iman (Faith), there is no doubt that this man has committed a grave Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), a terrible sin, and a fierce unjustified attack. If he had been a caller to Islam and a person who refers to Shari’ah, he would not have invaded another country, whether Kuwait or any other one, unless he had warned them, his allegations against them are observed, and their concordance with Shari’ah is judged. However, he invaded a country, killed people, captured the booty, and took captives without any pangs of conscience. This indicates that he does not have the least amount of required religiousness, magnanimity, or modesty. Nevertheless, he claims to be a true Muslim, who he is fighting in the Cause of Allah, and that he intends to protect the Two Sacred Mosques. This is really hypocrisy, deception, and absolute Kufr (disbelief).It is known that the Ba’ath Party, communism, and all secular parties contradict Islam, and are more indulged in Kufr than the Jews and Christians, because it is lawful to eat the animals slaughtered by the Jews and Christians, eat with them, and marry the chaste women among them. However, it is impermissible to eat with atheists or marry their women. The same applies to idol worshippers. Any atheist who does not believe in Islam is worse than the Jews and Christians. Those who belong to the Ba’ath Party and secularists who reject Islam, in addition to the communists, socialists, and all the other atheist parties who do not believe in Allah and the Day of Judgment are worse in Kufr than the Jews and Christians. The same applies to idol worshippers, grave worshippers, tree worshippers, and stone worshippers; they are worse than the Jews and Christians. That is why Allah (Exalted be He) has distinguished their rulings, even if they are all Kafirs (disbelievers), misguided, and will enter Hellfire.However, they are not of the same degree of Kufr and misguidance. They will be in Hellfire if they die while in the same state. If a person who belongs to the Ba’ath party wants to claim that they are Muslims, they have to leave their party, whether Ba’ath, socialism, or communism, and perform Tawbah (repentance to Allah) from all that contradicts Islam, so that their sincerity is proven. If that cunning Saddam, the Ruler of Iraq, wants to perform Tawbah, he should reject and disclaim the Ba’ath party, announce himself a Muslim, withdraw from the country he invaded, correct and regret the injustice he did to the people, withdraw his army from Kuwait, announce his Tawbah, and refer to Shari’ah in his rulings, to prove his sincerity to the people.Fighting him is one of the most important forms of Jihad (fighting in the Cause of Allah), which is fighting a barefaced enemy to take revenge, return the rights to their owners, and solve the trial that he caused. All the Islamic countries, including the Kingdom of Saudi Arabia and its allies should fight him. It is considered a Shar’i (Islamically lawful) Jihad. If a fighter is killed in it, he is considered a martyr; if he returns safe, he will gain a great reward if he is a Muslim. The ruling on seeking the help of non-Muslims is known by scholars, and there are a lot of proofs on it. The correct opinion is what was mentioned in the decree of the Council of Senior Scholars in the Kingdom of Saudi Arabia. It is permissible to seek the help of non-Muslims in case of necessity to fight back an unjust enemy and protect the country from his evil, if the Muslim forces are not adequate to do this. In this case, it is permissible to seek the help of those who are most probably able to offer help, whether they are Jews, Christians, idol worshippers, or others.This happened to the Prophet (peace be upon him) in Makkah when he sought the help of Mut’im ibn ‘Adi when he returned from Al-Ta’if and was afraid of the people of Makkah after the death of his uncle Abu Talib. He first sought the help of others, but they did not respond, then he sought the help of Al-Mut’im who was one of their chiefs, and he protected him. He (peace be upon him) also used to pass by the Mushriks (people who associate others with Allah in His Divinity or worship) at their homes in Mina to ask them to protect him so that he could convey the Message of his Lord, even though they were non-Muslims. He sought the help of ‘Abdullah ibn Urayqit during the Hijrah (Prophet’s migration to Al-Madinah), although he was a Kafir, being fit for the job and unlikely to report them to the Mushriks. On the day of the Battle of Badr he said: “I do not seek the help of a Mushrik.”2 However, he did not say: “Do not seek the help of Mushriks”; he spoke only about himself, as he did not need them at that time, and he had a group of Muslims to help him. This was one of the reasons behind the guidance of the man, whose help was rejected, and he embraced Islam.On the day of the Conquest of Makkah, he borrowed shields from Safwan ibn Umayyah who was still a Mushrik. He asked, “Are you going to take them by force, Muhammad?” He (peace be upon him) said, “No, it is just a loan.”3 He sought the help of the Jews in Khaybar when the Muslims were preoccupied with Jihad and had no time to think about agriculture. He agreed with them on cultivating the land of Khaybar in return for half of the crops, even though they were Jews, as he saw that it was better for the public interest. He kept them in Khaybar until the Muslims managed to take care of their money in Khaybar during the era of ‘Umar. Only then, ‘Umar (may Allah be pleased with him) asked them to leave the country. There is also a known rule in Allah’s Saying: “…while He has explained to you in detail what is forbidden to you, except under compulsion of necessity“[Al-An’am: 119]If the Muslims are forced to seek the help of a less evil enemy to fight a worse enemy, there is no harm in this. It is known that atheists, Ba’thists, and such people are worse than the Jews and the Christians; any atheist is worse than the People of the Book. So, according to Shar’i rules, it is permissible to seek the help of some Mushriks to fight a worse evil enemy and protect the Muslims from their evil. The scholars reported many narrations from the Prophet (peace be upon him) about trial and avoiding it, which are as follows:The Prophet (peace be upon him) said: “There will be trial in which the sitting person will be better than the standing one, the standing one will be better than the walking one, and the walking one will be better than the running one. Whoever looks forward to those trials, they will overtake him, and whoever finds a refuge or a shelter should take refuge.” 4This is the trial in which Al-Haqq (the Truth) is unclear; a believer should avoid it by every possible means. This also applies to the saying of the Prophet (peace be upon him): “A time is about to come when the best property of a Muslim will be sheep, which he takes to the tops of mountains and the places of rainfall, so as to flee with his religion from trial.“(Related by Al-Bukhari in his Sahih [authentic] Book of Hadith) 5This also applies to the saying of the Prophet (peace be upon him) when he was asked: “Who is the best among the people? He replied: “A believer who fights in the Cause of Allah.” People asked, “Who is next?” He replied: “A believer who stays in one of the mountain paths worshipping Allah and saves the people from his mischief.” 6 This refers to the times when matters are ambiguous and the believer is afraid for himself. However, if they realize who is the oppressor and who is the oppressed, he should stand with the oppressed against the oppressors. This is according to the saying of the Prophet (peace be upon him): “Help your brothers, whether they are oppressors or oppressed.” A man asked: “O, Messenger of Allah, how can I help them if they are oppressors?” He (peace be upon him) said: “By preventing them from oppressing (others), as this is how to help them.” 7When the trial took place at the time of the Sahabah (may Allah be pleased with him), some of them became dubious and refused to participate in it because of the Hadiths relevant to trials, such as Sa’ad ibn Abu Waqqas, Muhammad ibn Maslamah, and other Sahabah (may Allah be pleased with them). However, the well-informed Sahabah supported ‘Ali, as he was the one who deserved support, in the face of Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief) and the aggressors of the people of the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) when they knew the truth, and that ‘Ali was wronged and should be supported, for he was the Imam (ruler) that should be followed and Mu’awiyah and his supporters wronged him and accused him of killing ‘Uthman. Allah (Glorified and Exalted be He) says in his Glorious Book, “And if two parties or groups among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that outrages” [Al-Hujurat: 9] He does not say “keep away from them”, but He says: “…then fight you (all) against the one that which outrages till it complies with the Command of Allâh. Then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allâh loves those who are the equitable.” [Al-Hujurat: 9]If the oppressor is known, the oppressed should be helped according to Allah’s Saying: “…then fight you (all) against the one that outrages till it complies with the Command of Allâh.” [Al-Hujurat: 9]In the era of the Sahabah, the oppressors were Mu’awiyah and his supporters, and the oppressed were ‘Ali and his supporters. That is why the great Sahabah supported ‘Ali as previously mentioned. The Prophet (peace be upon him) said a Sahih Hadith wherein he speaks about Al-Khawarij. He (peace be upon him) said: “There would be two groups in my Ummah. A group will secede from them, and the one that is closer to Al-Haqq will kill them. ‘Ali and his supporters who were nearer to Al-Haqq killed them.” 8The Prophet (peace be upon him) also said about ‘Ammar: “‘Ammar will be killed by the oppressing group.” 9 He was killed by Mu’awiyah and his supporters in the Battle of Siffin.Mu’awiyah and his supporters were oppressors, but some people that thought they were right in claiming revenge for ‘Uthman, as Talhah, Al-Zubayr and ‘Aishah (may Allah be pleased with them) thought that on the day of the Battle of the Camel, but they were not right in their judgment. They would take a reward for Ijtihad (juristic effort to infer expert legal rulings), but missed the reward of right judgment. ‘Ali will take the reward for Ijtihad and right judgment as well. This is the Shar’i rule concerning Mujtahids (scholars qualified to exercise juristic effort to infer expert legal rulings); if a judge, a reformer, or a fighter seeks truth, he will have double reward if he is right and only one reward if he is wrong in judgment. The Prophet (peace be upon him) said: “If a judge gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward; and if he gives a verdict according to the best of his knowledge and his verdict is wrong, he will get one reward.” (Agreed upon by Imams Al-Bukhari and Muslim) 10Every trial induced by a Muslim, a Mubtadi’ (one who introduces innovations in religion), or a Kafir should be examined. A believer should support the wronged one against the wrong-doer. Thus, Al-Haqq is supported, the affairs of the Muslims are settled, an oppressor is prevented from oppression, and a truth seeker knows that he should cooperate in righteousness and piety not in sin and transgression. This is according to Allah’s Saying: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” [Al-Maidah: 2]Fighting an aggressor or a Kafir who attacks the Muslims out of oppression is a duty, a form of righteousness, helping the oppressed, and fighting the oppressors. Thus, fighting Saddam and those like him is a form of righteousness and guidance. The Muslims should exert all possible efforts in fighting him, and seek the help of anyone who may be useful in resisting the oppressor and getting rid of his evil. It is also impermissible for the Muslims to abandon the oppressed and leave them for the oppressors to exploit them in any way; the oppressor should be resisted and the oppressed supported in every way.All the Muslims should comprehend their religion, have deep insight in what they do and what they refrain from doing, refer to Allah’s Book and the Sunnah of His Messenger (peace be upon him) in everything, study them to seek the truth for the sake of Allah (Exalted be He) and the Hereafter, carry out Allah’s rulings among the people, and beware of desire, as it makes people fall into Hellfire. Allah (Exalted be He) says: “…and follow not your desire — for it will mislead you from the Path of Allâh.” [Sad: 26]He (Glorified and Exalted be He) says: “But if they answer you not (i.e. do not bring the Book nor believe in your doctrine of Islâmic Monotheism), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allâh? Verily Allâh guides not the people who are Zâlimûn (wrong-doers, disobedient to Allâh, and polytheists).” [Qasas: 50]Any person who has deep insight believes that if Saddam is left to do what he likes, he will ruin the country, and will be helped by people from the North and the South in his falsehood. If he becomes able to carry out his plans, this will lead to terrible disasters, serious corruption, and great evil. However, it is out of Allah’s Mercy and Bounty that the rulers of Saudi Arabia noticed his evil and corruption, so they sought the help of multi-national forces to fight him and defend the religion and the country, until Allah (Exalted be He) ruined his plotting and prevented him from achieving his aim.May Allah grant us a good end, save us from his evil and the evil of others, and support our Islamic armies and those who help them against the ruler of Iraq until he stops his aggression, withdraws his army from Kuwait, and knows his limits. May Allah also grant our armies the best understanding of religion, save us from the evils of our sins, save us from the evil of all Kafirs of all nationalities, make them return to their countries while we are safe from their evil, guide them to Islam, and save them from Kufr.May Allah guide them all, make them return to Al-Haqq and guidance, and save us from the evil of Ba’thists, Christians, or others. May Allah guide them to Islam, save us from their evil, make the Kafirs among them return to their countries and leave the Muslims, get rid of the ruler of Iraq and his army, and choose for Iraq a righteous ruler who judges according to Shari’ah. May Allah also grant all the Muslims rulers who judge according to Shari’ah, lead them by the Qur’an and the Sunnah, and save the Muslims from the evil of their rulers who contradict Shari’ah. May He set right the affairs of Muslims and their leaders, guide them to His Right Path, make the best of the Muslims their leaders, save them from the evil of enemies wherever they are, ruin the plotting of the enemies, and save us from the evil of our sins.May He enable us to perform sincere Tawbah and make the hard affliction that happened in Kuwait a lesson for everyone and a reason for guidance. May Allah guide our government to all goodness, help it obey Allah (Exalted be He) and His Messenger (peace be upon him), and prepare a strong army that suffices them and makes them dispense with all the enemies of Allah.May Allah guide all our neighboring countries to adhere to Allah’s Book, make them all consent to Al-Haqq and guidance, enable them to obey Allah (Exalted be He) and His Messenger (peace be upon him), save them from the enemies and hypocrites among them who fight the Qur’an and the Sunnah and call for their opposite. May Allah ruin the plotting of His enemies and disunite them. May He guide the truth seekers to what pleases Him, set right the affairs of the Muslims everywhere, unify the opinions of Muslims everywhere on Al-Haqq and guidance, and save us from the evil of our enemies wherever they are. He is the Most Generous One. May Allah’s peace and blessings be upon His Slave and Messenger, our Prophet Muhammad, his family, Companions, and those who followed them in righteousness.See also: Ruling on seeking the help of the disbelievers to fight other disbelievers Al-Tirmidhi, Sunan, Book on the virtues of the Qur’an, no. 2906; and Al-Darimi, Sunan, Book on the virtues of the Qur’an, no. 3331. ↩ Muslim, Sahih, Book on Jihad and Military expeditions, no. 1817; Al-Tirmidhi, Sunan, Book on military expeditions, no. 1558; Abu Dawud, Sunan, Book on Jihad, no. 2732; Ibn Majah, Sunan, Book on Jihad, no. 2832; and Al-Darimy, Sunan, Book on military expeditions, no. 2496. ↩ Abu Dawud, Sunan, Book on transactions, no. 3562; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 465. ↩ Al-Bukhari, Sahih, Book on merits and virtues, no. 3602; Muslim, Sahih, Book on trials and signs of the Hour, no. 2886; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 282. ↩ Al-Bukhari, Sahih, Book on faith, no. 19; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5036; Abu Dawud, Sunan, Book on trials and battles, no. 4267; Ibn Majah, Sunan, Book on trials, no. 3980; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 43. ↩ Al-Bukhari, Sahih, Book on Jihad and Military expeditions, no. 2786; Muslim, Sahih, Book on rulership, no. 1888; Al-Tirmidhi, Sunan, Book on merits of Jihad, no. 1660; Al-Nasa’i, Sunan, Book on Jihad, no. 3105; Abu Dawud, Sunan, Book on Jihad, no. 2485; Ibn Majah, Sunan, Book on trials, no. 3978; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 88. ↩ Al-Bukhari, Sahih, Book on coercion, no. 6952; Al-Tirmidhi, Sunan, Book on trials, no. 2255; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 99. ↩ Muslim, Sahih, Book on Zakah, no. 1065; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 32. ↩ Muslim, Sahih, Book on trials and signs of the Hour, no. 2916; Ahmad ibn Hanbal, Musnad, vol. 6, p. 289. ↩ Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7352; Muslim, Sahih, Book on judicial decisions, no. 1716; Abu Dawud, Sunan, Book on judicial decisions, no. 3574; Ibn Majah, Sunan, Book on judgments, no. 2314; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 204. ↩ " }, { "title": "Ruling on following Sufi Shaykhs", "date": "2020-10-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-following-sufi-shaykhs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 05, 1442 AH", "link": null, "summary": "What the questioner mentions about having in their country shaykhs whom they follow and the belief that one who does not have a shaykh will be astray in this world and the Hereafter is Munkar. It is not permissible to follow or believe in such things.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A Sudanese person living in Al-Anbar says: In our country we have various sects. Each sect follows a certain shaykh to guide and teach them and believe that he will intercede for them with Allah on the Day of Resurrection. They also believe that whoever does not follow a shaykh will go astray in this life and in the Hereafter. Should we follow those shaykhs or not? Please advise us. May Allah bless you.Answer:All praise be to Allah, and peace and blessings be upon His Messenger, his family, his Companions, and those who follow his guidance.What the questioner mentions about having in their country shaykhs whom they follow and the belief that one who does not have a shaykh will be astray in this world and the Hereafter is Munkar (an act which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). It is not permissible to follow or believe in such things. This relates to the Sufis who believe that their shaykhs are the leaders and that it is obligatory to follow them blindly. However, this is grave error and utter ignorance. There is no one in this life whose footsteps are to be followed and commands taken as an obligation except the Messenger of Allah (peace be upon him).As for scholars, they sometimes err. It is not permissible to adopt an opinion of any person, even great scholars, unless his opinion is in conformity with Allah’s Shar‘ (Law) which Muhammad (peace be upon him) conveyed. The belief of the Sufis with regard to their shaykhs is Batil (null and void) and wrong. They must repent to Allah and follow the guidance with which the Prophet Muhammad (peace be upon him) was sent. Allah (Exalted be He) states, “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins.” [Aal Imran: 31]The meaning is: Say, O Messenger, to those people who claim that they love Allah: if you love Allah, then follow me, He will love you.Allah (Exalted be He) says, “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it).” [Al-Hashr: 7]And, “And perform As-Salât (Iqâmat-as-Salât), and give Zakât and obey the Messenger (Muhammad صلى الله عليه وسلم) that you may receive mercy (from Allâh).” [Al-Nur: 56]Obeying Allah and His Messenger is obligatory. It is not permissible to follow any person after the Messenger of Allah (peace be upon him) unless his opinion is in conformity with Shari‘ah (Islamic law). The views of any person might be right or wrong except those of the Messenger of Allah (peace be upon him), who is infallible and protected from error in all the revelations and laws which he conveyed to people. Allah (Exalted be He) states, “By the star when it goes down (or vanishes). Your companion (Muhammad صلى الله عليه وسلم) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only a Revelation revealed.” [Al-Najm: 1-4]Thus, we are all to follow the Message which the Prophet (peace be upon him) was sent with, hold fast to and protect the Islamic faith, and not be deceived by the views of the others and follow their mistakes. All the opinions of the scholars should be measured against the Qur’an and the Sunnah and only those which are in conformity with them should be accepted; otherwise rejected. Allah (Exalted be He) states, “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59]And, “And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge).” [Al-Shura: 10]And, “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious - see V.2:2).” [Al-An’am: 153]According to all scholars, it is not permissible to adopt the views of the shaykhs and imitate them without knowledge and insight; it even constitutes Munkar by the Ijma‘ (consensus) of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body). However, only the scholarly views which are in accordance with the truth should be taken because they conform to it and not because it is the opinion of so and so. Any views of scholars or Sufi shaykhs or others that contradict the truth should be refuted and abandoned, because they are contrary to the truth and not because they are the opinions of any particular person." }, { "title": "Ruling on the view that not rebel against the ruler as a defeatist thinking which manifests weakness", "date": "2020-10-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/rule-on-the-view-that-not-rebel-the-ruler-is-defeatist-thinking/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 03, 1442", "link": null, "summary": "This is a mistake on the part of those who said this and shows their lack of understanding, as they neither understand the Sunnah nor know it in the correct way.", "category": ["rulership","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Your Eminence, we know that this forms one of the foundational beliefs of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body), but unfortunately, some adherents to Ahl-ul-Sunnah wal-Jama‘ah see this as defeatist thinking, which manifests weakness. This opinion has been expressed, for this reason they call the youth to adopt violence to change conditions.Answer:This is a mistake on the part of those who said this and shows their lack of understanding, as they neither understand the Sunnah nor know it in the correct way. In fact, their enthusiasm and jealous protectionism to remove Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) pushes them to do that which contradicts the Shari‘ah (Islamic law), as was done by Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief) and Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief). These groups had so much love to support Al-Haqq (the Truth) or make changes for it that they themselves fell into falsehood, to the extent that they declared sinful Muslims to be Kafirs (disbelievers), as Al-Khawarij did, or said that their sins will cause them to dwell eternally in the Fire, as did Al-Mu’tazilah.Khawarij deemed sinful Muslims to be Kafirs and then judged that sinners will eternally be punished in the Fire. Al-Mu’tazilah agreed with them on the punishment and that they would abide in the Fire forever, but they said that in the Dunia (this world) they would have an in-between rank (between belief and disbelief). However, all these opinions are misguided.The view of Ahl-ul-Sunnah, which is the correct viewpoint, is that a sinner is not a Kafir due to their sin, as long as they do not consider it to be lawful. If a Muslim commits Zina (sexual intercourse outside marriage), theft, or drinks Khamr (intoxicants), they are not a Kafir; they are an immoral sinner who has weak Iman (Faith) on whom the Hudud (ordained punishments for violating Allah’s Law) should be carried out. They are not a Kafir due to this, unless they consider the sin to be lawful, and say that it is Halal (lawful).The opinion of Al-Khawarij in this regard is Batil (null and void) and their deeming of Muslims as Kafirs is also Batil. This is why the Prophet (peace be upon him) said about them (Khawarij), “They dart out of the Din (religion of Islam) as the arrow darts out of the game’s body and they do not return to it. They kill the people of (believers in) Islam and leave the people of Shirk.” 1This was the condition of Al-Khawarij due to their exceeding proper limits, ignorance, and misguidance. It is, therefore, not right for the youth or others to imitate Al-Khawarij and Al-Mu’tazilah. It is obligatory for them to follow the Madh-hab (School of Jurisprudence) of Ahl-ul-Sunnah wal-Jama‘ah in conformity with the Shar‘y (Islamic legal) evidence and understand the Nas as they were revealed. It is not for them to rebel against the ruler due to a sin or sins they may have committed. Instead, they should give verbal and written advice in a good and wise manner, and through debating in a way that is best, to succeed and reduce or remove evil and increase good.This is what is stated in the Nas reported from the Messenger of Allah (peace be upon him). Allah (Glorified and Exalted be He) says: “And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you” [Aal Imran: 159]It is obligatory on those who are zealous for Allah and the Du‘ah (callers to Islam) to stay within the limits of the Shari‘ah (Islamic law) and advise those whom Allah ordained to be the rulers of the Muslims with good words, wisdom, and in a good manner, to increase the good and decrease the evil, and also to have more Du‘ah to Allah. This will impart to them vigor and energy in their duty of inviting people to Islam in a noble way, not aggressively or harshly. They should give advice to those in authority using the various kind and right ways, and supplicate to Allah in their absence to grant them guidance and understanding, and help them do good and give up the sins they are committing to establish Al-Haqq.A believer should also supplicate to and beseech Allah to guide those in authority and help them renounce falsehood and establish Al-Haqq in a good manner and in ways that are best. They should behave the same way towards their zealous brothers; they should advise, instruct, and remind them for them to be active in their Da‘wah (calling to Islam) in a good way, not aggressively or harshly. This will increase good and reduce evil. May Allah guide those in authority to the good and to abidance by it, and give a good outcome to everyone. Al-Nasa’i, Sunan, Book on Zakah, no. 2578. ↩ " }, { "title": "It is not permissible to rebel against him if revolution leads to greater harm", "date": "2020-10-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/rule-on-giving-bayah-to-other-than-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 03, 1442 AH", "link": null, "summary": "There is no doubt that giving Bay'ah (pledge of allegiance) for some people results in dissention and rebellion against the general ruler, which renders this unlawful and must be abandoned.", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some latter-day sects give Bay’ah (pledge of allegiance) to leaders they choose from among themselves. They claim that it is obligatory to obey them and abide by their commands and not to break their Bay’ah (pledge of allegiance). Meanwhile they are subjects under rulers appointed according to Shari’ah (Islamic law) who has the Bay’ah of the majority of Muslims. Is this permissible, i.e. can one give Bay’ah to more than one leader? To what extent are these Bay’ahs correct?Answer:This Bay’ah is batil (null and void). It is not permissible because it leads to dissention, many tribulations, and rebellion against rulers for no lawful reason. It was authentically reported from the Prophet (peace be upon him) that he said: “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian bondsman, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.” 1It was also authentically reported from the Prophet (peace be upon him) that he said: “It is obligatory for a Muslim to listen and obey (the appointed authority) whether they like it or not, except when they are ordered to do a sinful thing; in such a case, there is no obligation to listen or to obey.” 2 and “Submission is obligatory only in what is good (and reasonable).” 3 and “One who has a governor appointed over him and he finds that the governor indulges in an act of disobedience to Allah, he should condemn the governor’s act, in disobedience to Allah, but should not withdraw himself from his obedience.” 4There are many Hadiths narrated to this effect. They all prove that it is obligatory to listen and obey rulers in what is lawful and that it is only permissible to rebel against them when they commit absolute Kufr (disbelief) for which the rebellious have proof from Allah. There is no doubt that giving Bay’ah for some people results in dissention and rebellion against the general ruler, which renders this unlawful and must be abandoned. Even when seeing the ruler committing absolute Kufr (disbelief), subjects should advise this ruler to desist. It is not permissible to rebel against him if revolution leads to greater harm because evil cannot be removed by what is more evil as stated by scholars, may Allah have mercy on them, such as the Shaykh of Islam Ibn Taymiyyah and the noted scholar Ibn Al-Qayyim (may Allah be merciful with both of them). May Allah grant us success. Related by Al-Tirmidhy, Book on knowledge, Chapter on conforming to Sunnah and shunning innovations in religion, no. 2676; Ibn Majah, Introduction, Chapter on following the practice of the rightly guided Caliphs, no. 42; and Ahmad, Musnad, Section on the Hadiths narrated by Levanters narrators, Chapter on the hadiths narrated by Al-‘Irbad ibn Sariyah on the authority of the Prophet (peace be upon him), no. 16694. ↩ Related by Muslim, Book on rulership, Chapter on obedience to the ruler is forbidden in matters sinful, but is otherwise obligatory, no. 1839. ↩ Related by Al-Bukhari, Book on expeditions, Chapter on the expedition of ‘Abdullah ibn Hudhafah Al-Sahmy, no. 4340; and Muslim, Book on rulership, Chapter on obedience to the ruler is forbidden in matters sinful, but is otherwise obligatory, no. 1840, and the wording is Muslim’s. ↩ Related by Muslim, Book on rulership, Chapter on the best and the worst of your rulers, no. 1855. ↩ " }, { "title": "What should a son do who was raised by an ignorant family", "date": "2020-10-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-should-son-do/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Rabi' Al-Awwal 01, 1442", "link": null, "summary": "If one knows true Islam and Allah helps him accept it, one should not be loyal to people of Shirk nor be endeared to them even if they are the closest relatives.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What should a son do who was raised by an ignorant family then learned Islamic knowledge and informed his family of Haram (prohibited) and Halal (lawful) matters but his father refused claiming that they practice what they found their fathers following and that they do like what others do? Should this son do good to his parents brothers or not?Answer:If one knows true Islam and Allah helps him accept it, one should not be loyal to people of Shirk (ascribing partners to Allah in worship) nor be endeared to them even if they are the closest relatives. Allah (may He be Exalted says: “You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people).” [Mujadillah: 22]However, this son must call his family to Allah and urge them to do what is good and be patient in doing so. Perhaps Allah will guide them at his hands and he will take a reward equal to theirs." }, { "title": "Meaning and types of Taqlid and the ruling on each type", "date": "2020-10-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/types-of-taqlid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 28, 1442 AH", "link": null, "summary": "Some scholars defined Taqlid as following a person's religious view without knowing the evidence upon which it is based. Some other scholars said that Taqlid means the acceptance of a person's religious view with no evidence.", "category": ["madhabs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the meaning and forms of Taqlid along with the legal ruling on each type?Answer:A- Scholars of Usul-ul-Fiqh (principles of Islamic jurisprudence) have many definitions of Taqlid (following the views of a specific jurist or School of Jurisprudence). Some scholars defined Taqlid as following a person’s religious view without knowing the evidence upon which it is based. Some other scholars said that Taqlid means the acceptance of a person’s religious view with no evidence. Abu Al-Ma’ali Al-Juwayni defined Taqlid as following a person’s view without evidence or knowledge. All these definitions are similar to each other. Scholars of Usul-ul-Fiqh debated the issue according to their logical discussions. But here we wish to clarify the meaning of Taqlid.B- As regard to the kinds of Taqlid and the ruling on each category, it is as follows:1- According to the juristic consensus of scholars, it is not permissible for a person qualified to employ his own Ijtihad to follow Taqlid after being sure of the truth found in the authentic Hadith.2- It is impermissible for a person qualified to exercise Ijtihad to follow Taqlid before arriving at the judgment of the detailed juristic issue. This is the view of Al-Shafi’i, Ahmad, and a group of scholars (may Allah be merciful to them). It is the preferable opinion, for the person here is capable of reaching the legal ruling on his own . Hence, it becomes incumbent upon him to employ Ijtihad to find the rulings of Shari’ah. Allah (Exalted be He) states: “So keep your duty to Allâh and fear Him as much as you can” [Al-Taghabun: 16]Furthermore, it is authentically reported that the Prophet (peace be upon him) stated: “When I command you to do anything, do it as much as possible for you.” 13- If a person is not qualified to exercise Ijtihad because of his inability to examine evidence and infer judgments, then it is permissible for him to practice Taqlid, as Allah (Exalted be He) says: “Allâh burdens not a person beyond his scope.” [Al-Baqarah: 286]In addition Allah (Glorified be He) states: “So ask the people of the Scripture, if you do not know.” [Al-Nahl: 43] There are many other religious texts indicating the removal of hardship to relieve servants from confusion and false ascription of rulings to Allah ignorantly.4- Following ancestors and leaders in matters violating the Islamic Shari’ah is unlawful according to Ijma’ (consensus) of Muslim scholars. There are many religious texts of the Qur’an and the Sunnah that dispraise this kind of Taqlid. Allah (Exalted be He) states: “When it is said to them: “Follow what Allâh 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?” [Al-Baqarah: 170]Allah also says: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [Al-Nisa: 65]He (Exalted be He) states: “It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision.” [Al-Ahzab: 36]Similarly, Allah says: “And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.” [Al-Nur: 63]Allah (Exalted be He) also advises: “Say (O Muhammad صلى الله عليه وسلم to mankind): ‘If you (really) love Allâh then follow me (i.e. Accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins.’” [Aal Imran: 31]In like manner, Allah warns: “Verily, Allâh has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever, and they will find neither a Walî (a protector) nor a helper. On the Day when their faces will be turned over in the Fire, they will say: ‘Oh, would that we had obeyed Allâh and obeyed the Messenger (Muhammad صلى الله عليه وسلم).’ And they will say: ‘Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way.’ ‘Our Lord! Give them double torment and curse them with a mighty curse!’” [Al-Ahzab: 64-68] Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7288; Muslim, Sahih, Book on Hajj, no. 1337; Al-Tirmidhi, Sunan, Book on knowledge, no. 2679; Al-Nasa’i, Sunan, Book on Hajj rituals, no. 2619; Ibn Majah, Sunan, Introduction, no. 2; and Ahmad ibn Hanbal , Musnad, vol. 2, p. 508. ↩ " }, { "title": "Reconciliation of the Four Schools of Jurisprudence", "date": "2020-10-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reconciliation-four-madhabs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 28, 1442 AH", "link": null, "summary": "A Muslim is not required to combine between the ways followed by the four Madhabs (Schools of Jurisprudence) in his deeds.", "category": ["madhabs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:I am a student at the Teachers Institute in Ha’il. The teacher of religion told us that we can not follow the ways of the Four Imams (Imams Abu Hanifah, Malik, Al-Shafi’i, and Ahmad) with regard to Salah (Prayer), Wudu’ (ablution), Sawm (fast) and other obligations. The teacher meant that we could not combine between the ways followed by the Four Imams in Shari’ah (Islamic law). I hope you can clarify for us if this saying is true or false. Are there any books that tackle this problem?Answer:A Muslim is not required to combine between the ways followed by the four Madhabs (Schools of Jurisprudence) in his deeds. If he is able to derive the rulings from their proofs, then he has to follow what appears to him to be the truth. If he can not do that, then he has to follow one of the reliable Imams. Allah (Exalted be He) says: “So keep your duty to Allâh and fear Him as much as you can” [Al-Taghabun: 16] and “So ask the people of the Scripture, if you do not know.” [Al-Nahl: 43]" }, { "title": "It is obligatory on Muslims to follow the Qur'an and Sunnah", "date": "2020-10-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/obligatory-to-follow-quran-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 28, 1442 AH", "link": null, "summary": "The basic rule states that it is incumbent upon every Muslim to follow the Book of Allah and the Sunnah of His Messenger (peace be upon him).", "category": ["madhabs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:There are four Madhabs (Schools of Jurisprudence) in Islam. What criteria do I apply in selecting to follow one of them? Can I follow more than one school of Jurisprudence?Answer:The basic rule states that it is incumbent upon every Muslim to follow the Book of Allah and the Sunnah of His Messenger (peace be upon him). A Muslim should seek scholars’ views whether he follows one of the Four Schools of Jurisprudence or not. One is not obliged to follow a particular school, if one is able to research legal judgments on one’s own or by choosing a view from the scholars of Jurisprudence; provided that one is qualified to choose with no obstacle that may hinder the process of deduction. However, if one is not qualified, one should follow the scholars one trusts. Regarding the Four Schools of jurisprudence, each one of them is related to an Imam for whom it was named after. Each Imam is known for his juristic discretion and reasoning to infer legal judgment of the Qur’an and the Sunnah, and people of knowledge followed his school. Juristic fanaticism is impermissible; it is obligatory to follow the evidence regardless as to whether it conforms with a specific school or not.The Committee has issued a Fatwa concerning the Four Juristic Schools. It is then clear that the four juristic schools follow the Prophet (peace be upon him) but the Prophet did not follow them rather he was a follower of the revelation, i.e. Shari`ah, sent down to him from Allah. These scholars and all other jurists extract their knowledge from this source. A Muslim is called a Hanif, because they follow the moderate way of Abraham (Ibrahim), the same way of our Prophet Muhammad (peace be upon him) and all Prophets regardless of juristic affiliation; whether a Hanafi, a Maliki, a Shafi’i, a Hanbali, or a follower of other scholars." }, { "title": "Definition of Makruh", "date": "2020-10-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/makruh/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 27, 1442 AH", "link": null, "summary": "Al-Makruh (what is disliked) is defined as an act that if abstained from, one is rewarded. However, if such an act is done no punishment is incurred.", "category": ["terminology"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the definition of Al-Makruh?Answer:Al-Makruh (disliked) is defined as an act that if abstained from, one is rewarded. However, if such an act is done no punishment is incurred." }, { "title": "Learning the Glorious Qur'an", "date": "2020-10-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/learning-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 27, 1442 AH", "link": null, "summary": "What is the ruling of the Shari'ah (Islamic law) on someone who does not apply the rules of the recitation of the glorious Qur'an? As I do not know where I can learn these rules?", "category": ["jihad","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question :What is the ruling of the Shari’ah (Islamic law) on someone who does not apply the rules of the recitation of the glorious Qur’an? As I do not know where I can learn these rules?Answer:You have to exert more effort to find a person who can teach you the rules of recitation as long as you wish to do so. But if you do not find a person who is a well-versed reciter in order to train you recite well, you can listen to the glorious Qur’an radio in the Kingdom of Saudi Arabia. You can imitate reciters whom you hear in this broadcast in order to improve your recitation. You are not required to know the theoretical rules as the difference between complete and incomplete assimilation, Izh-har (pronouncing every letter clearly without a nasal twang) and Ikhfa’ (pronouncing the letter with a nasal twang), types of prolongation and the like. It will be sufficient for you to practice these rules which means that you will pronounce them in a proper way." }, { "title": "The book: 'Al-Jawahir by Shaykh Zayn Al-Din Al-Malibary' is not considered a reliable source", "date": "2020-10-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/jawahir-book/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 27, 1442 AH", "link": null, "summary": "The book of Al-Jawahir fi 'Uqubat Ahl Al-Kaba'ir by Shaykh Zayn Al-Din Al-Malibary is not considered a reliable source with regard to rulings, distinguishing between major sins and minor ones, Du'a's (supplications), or Adhkar (invocations).", "category": ["jihad","dawah","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question :Attached to my letter is a booklet called Al-Jawahir fi ‘Uqubat Ahl Al-Kaba’ir. I have read the entire booklet which quotes many Hadith and sayings that state the rewards and punishments such as the reward for Ruku’ (bowing), Sujud (prostration), reciting Surah Al-Fatihah, and saying Subhana Rabiya Al-A’la i.e. “Glory be to Allah, the Most High” and Subhana Rabiya Al-‘Azhim i.e. “Glory be to Allah, the All-Mighty” inside the Salah (Prayer). The foregoing example is in the middle of the eleventh page while there are so many other examples spread in various places of the booklet. My question is whether all that is mentioned in this booklet is considered authentic and reliable that you advise me to follow and use as a reference. May Allah guide us all to whatever He is pleased with.Answer:The book of Al-Jawahir fi ‘Uqubat Ahl Al-Kaba’ir by Shaykh Zayn Al-Din Al-Malibary is not considered a reliable source with regard to rulings, distinguishing between major sins and minor ones, Du’a’s (supplications), or Adhkar (invocations).We advise you to refer to the book of Bulugh Al-Maram by Ibn Hajar, its explanation Subul Al-Salam by Al-San‘ani, and Nayl Al-Awtar Sharh Muntaqa Al-Akhbar by Al-Shawkani regarding Hadith Al-Ahkam (Hadith containing legal rulings). Moreover, you may refer to the book of Al-Kalim Al-Tayyib by Ibn Taymiyyah, and Al-Adhkar by Al-Nawawi regarding Du’a’s and Adhkar while we advise you to refer to the book of Al-Kaba’ir by Al-Dhahabi, and Al-Kaba’ir by Ibn Hajar Al-Haytami to obtain reliable knowledge about major sins and their punishment." }, { "title": "Ruling on Mirghaniyyah or Khatmiyyah Sufi order", "date": "2020-10-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/household-following-sufi-order/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 27, 1442", "link": null, "summary": "I am a monotheist but my household follow Al-Mirghaniyyah Tariqah (Sufi order) which is known here in Sudan as Al-Khatmiyyah. Since I was guided to monotheism, I started calling my family to follow it but they refuse, as I am the youngest son.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:I am a monotheist but my household follow Al-Mirghaniyyah Tariqah (Sufi order) which is known here in Sudan as Al-Khatmiyyah. Since I was guided to monotheism, I started calling my family to follow it but they refuse, as I am the youngest son. Is it permissible for me to leave them and start calling other people? If I do so, will I be among those mentioned in the Ayah (Qur’anic verse), “O you who believe! Why do you say that which you do not do?” [Al-Saff: 2] The people I intend to call may say to me: “Go call your household first then call others.”Answer:Continue calling your family members and you can call others as well. You are not among those mentioned in the Ayah where Allah says: “O you who believe! Why do you say that which you do not do?” [Al-Saff: 2] As long as you are following the right path and calling your family and others to follow it. Allah is the Grantor of success and guidance and not you." }, { "title": "Extent of obligatory knowledge", "date": "2020-10-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/extent-obligatory-knowledge/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 27, 1442 AH", "link": null, "summary": "It is obligatory on every Muslim to convey the knowledge they have, whether it is much or little to those who do not know it, without any limitations on time or the amount of knowledge. It is necessary for them to explain what they know and convey it, and this becomes obligatory if there is no one else who can do it.", "category": ["jihad","dawah","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question :I would like to know the extent of the knowledge that it is conditional to know before practicing Da‘wah (calling to Islam). What type of knowledge should be studied and how can it be obtained? Which books should be studied in particular, please let me know their names, and whether it is stipulated that they should be taught by a scholar or not? How do we begin calling others to the Truth? Please explain the method clearly, bearing in mind that I am a student in the Faculty of Medicine, which requires that I spend a lot of time and effort in studying. I hope that you will answer me in detail, not just a summary, so anyone will be able to understand it.Answer:Firstly: It is obligatory on every Muslim to convey the knowledge they have, whether it is much or little to those who do not know it, without any limitations on time or the amount of knowledge. It is necessary for them to explain what they know and convey it, and this becomes obligatory if there is no one else who can do it. This is emulating the example of Prophet (peace be upon him) and acting upon the Hadith narrated by Ahmad, Al-Bukhari, and Al-Tirmidhi, on the authority of ‘Abdullah ibn ‘Amr that who related that the Prophet (peace be upon him) said, “Convey (what you know) from me, even if it is a single Ayah (i.e., Qur’anic verse, any prophetic narration).” 1It is also related by Ahmad, Al-Tirmidhi, and Ibn Hibban, on the authority of Ibn Mas‘ud (may Allah be pleased with him) that the Prophet (peace be upon him) said, “May Allah give splendor and bliss to a person who hears something from us (i.e. The Prophet) and conveys it exactly as they have heard it, for perhaps the recipient may be more perceptive than the one who heard it.” 2 This Hadith is also narrated through other Sanads (chain of narrators) in different wordings.Allah (Exalted be He) gives warning to those who conceal the knowledge, saying: “Verily, those who conceal the clear proofs, evidence and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.” [Al-Baqarah: 159-160]It is also declared to be Haram (prohibited) to say or discuss things about which people have no knowledge, because of Allah’s saying: “Say (O Muhammad صلى الله عليه وسلم): “(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge.”” [Al-A’raf: 33] and His Saying: “And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge.” [Al-Isra’: 36]There are also other Nas (Islamic text from the Qur’an or the Sunnah) bearing the same meaning, which encourage the conveyance of the Message of Islam and caution against speaking without knowledge.Secondly: There are many branches of Islamic knowledge: Tawhid (belief in the Oneness of Allah/monotheism), which has three categories: Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship), Tawhid-ul-Uluhiyyah (Oneness of Worship), and Tawhid-ul-Asma’ wal-Sifat (Oneness of Allah’s Names and Attributes); Fiqh (Islamic jurisprudence), with its categories of: The Fiqh of ‘Ibadah (worship), which includes Salah (Prayer), Sawm (Fast), Zakah (obligatory charity), and Hajj; the Fiqh of Mu‘amalat (transactions), which includes selling, buying, and leasing; the Fiqh of personal status, which includes marriage, Waqf (endowments), and inheritance; criminal law and the Hudud (ordained punishments for violating Allah’s Law); and the science of Islamic manners and morals. Many books have been written on all of these subjects that are known to the students of knowledge, some of which will be mentioned later.Thirdly: The introduction to studying the Islamic sciences should begin with the Book of Allah (Exalted be He), and its meanings should be contemplated along with a careful study of the Messenger of Allah’s Sunnah. This should be studied to distinguish the Sahih (authentic) Hadith from the Da‘if (weak), to understand the meanings, and derive the rulings from them. The books of Fiqh that were compiled by the righteous scholars who had studied the Qur’an and the Sunnah and derived rulings from them should also be studied. Some of these are abridged, others complete, and some are easy and others difficult; so they should be read according to the readers’ mental ability, their power of assimilating knowledge, and their needs in their life.A beginner should start with the easy and the abridged books, such as: The Tafsir (exegesis of the meanings of the Qur’an) of ‘Abdul-Rahman Al-Sa’adi; the Tafsir of Ibn Kathir; and “Subul Al-Salam” by Al-San‘ani, who explained “Bulugh Al-Maram li-Ahadith Al-Ahkam” by Ibn Hajar Al-‘Asqalani. Other important books include: “‘Umdat-ul-Fiqh” by Ibn Qudamah, and “Al-Kafi” by him also, these both deal with Fiqh; “Al-Adab Al-Shar‘iyyah” by Ibn Muflih; “Al-‘Aqidah Al-Wasitiyyah” by Ibn Taymiyyah; and “Kitab Al-Tawhid” and “Kashf Al-Shubuhat” by Shaykh Muhammad ibn Abdul-Wahhab.As for those who are well-versed and educated, they can choose for themselves the books that will benefit them and consult trustworthy scholars. Some of these books are “Tafsir Ibn Jarir Al-Tabari”; “Fath Al-Bari” by Ibn Hajr, which is a commentary on “Sahih Al-Bukhari”; the commentary of Al-Nawawi on “Sahih Muslim”; “Al-Umm” by Al-Shafi’i; “Al-Mughni” by Ibn Qudamah, “Bidayat Al-Mujtahid” by Ibn Rushd; and other similar books. Those who wish to study any branch of academic, theoretical, or experimental knowledge must have a teacher. This is a globally acknowledged phenomenon among mankind, both Muslims and non-Muslims, for they must cooperate to meet their needs, because of their different abilities, level of acquired knowledge, and the availability of means to assist in the understanding of the different rulings. Students can rely on themselves in the knowledge they find easy to acquire from its authentic sources, as to what they find difficult, they can cooperate with their fellow students to help them understand it or ask trusted scholars.Fourthly: A Da‘i (caller to Islam) should start to guide people to the Truth by teaching them Tawhid, then the foundations of ‘Ibadah, and what they need to know about Mu‘amalat. This should be done with wisdom, fair preaching, and persuasive discussions, aimed at attaining the Truth, as Allah (Exalted be He) says: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.” [Al-nahl: 125] Related by Ahmad, vol. 2, pp. 159, 202, and 214; Al-Bukhari, vol. 4, p. 145; Al-Tirmidhi, vol. 5, p. 40, no. 2669; Al-Darimi, vol. 1, p. 136; ‘Abdul-Razzaq, vol. 6, p. 109 and vol. 10, p. 312, nos. 10157 and 19210; Ibn Hibban, vol. 14, p. 149, no. 6256; Al-Tabarani, Al-Saghir, vol. 1, p. 166; Al-Tahawi, Sharh Ma’ani Al-Athar, vol. 4, p. 128; Al-Quda’i, Musnad Al-Shihab, vol. 1, p. 387, no. 662; Al-Asbahani, Hilyat Al-Awliya, vol. 6, p. 78; Al-Bayhaqi, Al-Adab, p. 454, no. 1217; and Al-Baghawi, vol. 1, p. 243, no. 113. ↩ Al-Darimi, Sunan, Introduction, no. 230. ↩ " }, { "title": "The authority of Hadith-ul-Ahad", "date": "2020-10-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/authority-of-hadith-ahad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 27, 1442 AH", "link": null, "summary": "What about a person who denies the punishment in the grave, because the reports in this regard are Hadith-ul-Ahad (Hadiths which at some point in the chain have only a single narrator) which -they hold- can never be taken as basis for beliefs?", "category": ["hadiths","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What about a person who denies the punishment in the grave, because the reports in this regard are Hadith-ul-Ahad (Hadiths which at some point in the chain have only a single narrator) which -they hold- can never be taken as basis for beliefs? They do not judge reports in terms of authenticity, acceptability, and weakness, but in terms of the numerous chains of transmission; whether it is a singular report or recurrently reported at each generation of narrators. Upon finding out that a certain report is singular, they reject it. How does one respond to this?Answer:If a singular report is authentically reported from Allah’s Messenger (peace be upon him), it is a credited proof according to the consensus of Ahl-ul-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim community), whether on issues of worship or creed. Whoever denies the authority of Hadith-ul-Ahad after establishing the evidence against him is a disbeliever. For further explanation in this regard, refer to the book entitled Al-Sawa’iq, by Ibn Al-Qayyim or its abridged version by Al-Mawsily." }, { "title": "It is impermissible for a person to remain ignorant", "date": "2020-10-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-remain-ignorant/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 25, 1442 AH", "link": null, "summary": "It is impermissible for a person to remain ignorant. They have to learn what they must know about their Din (religion) and gain religious knowledge from scholars.", "category": ["knowledge","misc"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Are the ignorant about religious matters and the layman not brought to account for the things they do not know about? Is acquiring religious knowledge Wajib (obligatory) in their case?Answer:It is impermissible for a person to remain ignorant. They have to learn what they must know about their Din (religion) and gain religious knowledge from scholars. Allah (Exalted be He) says: “So ask the people of the Scripture, if you do not know.” [Al-Nahl: 43]Therefore, if a person remains ignorant about their Din (Religion) while there are scholars they can ask and learn about Al-Haqq (the Truth) from, then they are sinners." }, { "title": "Ruling on book entitled 'Kashf Al-Akinnah' by Abdul-Wahhab Mahiyyah", "date": "2020-10-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-book-kasf-al-kinnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 25, 1442 AH", "link": null, "summary": "After reviewing the mentioned book (Kashf Al-Akinnah), I realized that its author is not one of the reliable scholars in respect of the rulings of Shari'ah (Islamic law).", "category": ["knowledge","books"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is your opinion about a book entitled “Kashf Al-Akinnah ‘Amma Qila ‘Innahu Bid’ah Wahwa Sunnah (Revealing the Secrets concerning what is Deemed as Bid’ah [innovation in the religion] while it is a Sunnah [acts, sayings or approvals of the Prophet])” by ‘Abdul-Wahhab Mahiyyah?Answer:After reviewing the mentioned book, I realized that its author is not one of the reliable scholars in respect of the rulings of Shari’ah (Islamic law). He regarded some Bid’ahs as acts of the Sunnah. It is necessary to refer to the books of the verifying scholars known for their religiousness, honesty and conversance with Islamic knowledge." }, { "title": "Publishing Islamic books as a Sadaqah Jariyah (ongoing charity)", "date": "2020-10-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/publishing-books-as-sadaqah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 25, 1442 AH", "link": null, "summary": "The printing of useful books that benefit people in their religious and worldly affairs is a good act, for which the Muslim will be rewarded during their life and it will be of ongoing benefit and reward after their death.", "category": ["knowledge","books","misc","charity"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Does the printing of valid Islamic books benefit a Muslim after death, and can it be considered as knowledge by which people may benefit, as mentioned in the Hadith?Answer:The printing of useful books that benefit people in their religious and worldly affairs is a good act, for which the Muslim will be rewarded during their life and it will be of ongoing benefit and reward after their death. This is included in the general meaning of the Hadith on the authority of Abu Hurayrah (may Allah be pleased with him) in which the Messenger of Allah (peace be upon him) is authentically reported to have said: “When someone dies, their works (righteous acts) come to an end, apart from three: Sadaqah Jariyah (ongoing charity), beneficial knowledge, or a pious child who prays for them (the deceased).” (Related by Imam Muslim in his “Sahih”; Al-Tirmidhi, Al-Nasa’i and Imam Ahmad) 1.Everyone who participates in conveying useful knowledge will attain this great reward, whether this participation is by writing, teaching, publishing, issuing or participating in printing, each according to their effort and contribution in the work. Muslim, Sahih, Book on bequests, no. 1631; Al-Tirmidhi, Sunan, Book on judgments, no. 1376; Al-Nasa’i, Sunan, Book on wills, no. 3651; Abu Dawud, Sunan, Book on wills, no. 2880; Ahmad, Musnad, vol. 2, p. 372; and Al-Darimi, Sunan, Introduction, no. 559. ↩ " }, { "title": "Duties of a teacher", "date": "2020-10-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/duties-of-teachers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 25, 1442 AH", "link": null, "summary": "It is obligatory for the teacher to devote care to this issue and first be the living example of it by showing sincerity to Allah in all their deeds and maintaining a good reputation and conduct, as students follow the example of their teachers in both the good and bad things.", "category": ["knowledge","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, and may peace and blessings be upon the Messenger of Allah.One of the most important duties of a teacher is to make students keen for knowledge-seeking, so that they will learn about the religious matters that they should not be ignorant of, such as knowledge of the sound ‘Aqidah (creed), the rulings of Salah (Prayer), Zakah (obligatory charity), Sawm (Fast), and Hajj, and the rulings on transactions for those who buy and sell commercially, and other profit-making domains. In this way they will be fully aware and guided regarding such affairs. Allah (Glorified be He) created humans and Jinn to worship Him Alone, without Shirk (associating others with Allah in His Divinity or worship). The ‘Ibadah (worship) of Allah is to dedicate all forms and acts of worship to Him Alone, and to obey His Commands and abstain from His Prohibitions. The only way to know these issues in detail is through seeking knowledge. The more effort a student exerts in seeking knowledge, the nearer they are to success and to achieving the sought-after goal through Allah’s Help.Amongst the most important means of achieving this goal and attaining the desired knowledge of the Shari’ah (Islamic law) is sincerity to Allah in this quest and taking care not to seek it for another purpose, such as Riya’ (showing-off) or such worldly purposes. The Prophet (peace be upon him) is reported to have said: “Anyone who acquires knowledge by which Allah’s Pleasure should be sought, but acquires it only to gain some worldly advantage, will not smell the fragrance of Jannah (Paradise) on the Day of Resurrection.” (Related by Abu Dawud through a Hasan [good] Isnad [chain of narrators]) 1Also, Al-Tirmidhi recorded that the Prophet (peace be upon him) said: “Anyone who acquires knowledge to compete with the scholars, dispute with the ignorant, or attract the attention of people to themselves, Allah will cast them into the Fire.” 2It is, therefore, obligatory for the student of knowledge and for every Muslim to devote their deeds sincerely to Allah Alone, acting upon the Words of Allah (Exalted be He): “So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [Al-Kahf: 110]And His Words: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [Al-bayyinah: 5]Also the Hadith Qudsi (Revelation from Allah in the Prophet’s words) in which Allah (Glorified and Exalted be He) says: “I am the One Most Self-Sufficient Who does not stand in need of a partner (associate).” 3Therefore, it is obligatory for the teacher to devote care to this issue and first be the living example of it by showing sincerity to Allah in all their deeds and maintaining a good reputation and conduct, as students follow the example of their teachers in both the good and bad things. A teacher should exert utmost efforts in acquiring the knowledge inherited from the Messenger of Allah (peace be upon him) and direct their students to that which is beneficial and helpful to them in acquiring knowledge. A teacher should always remind students of the good end of the devotees and the bad end awaiting others.Another most important means to acquiring knowledge is Taqwa (fear and wariness of offending Allah) and being mindful of Allah in all circumstances. Allah (Glorified and Exalted be He) says: “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [Al-talaq: 2-3]It is well known that acquiring knowledge is the best provision, as it takes people out of the narrowness and darkness of ignorance to the wideness and light of knowledge. Allah (Exalted be He) says: “…and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him.” [Al-Talaq: 4]Undoubtedly, one of the greatest gifts of ease and facility one can be blessed with from Allah is acquiring beneficial knowledge, because through the obtained knowledge a student of Shari’ah can understand the ways to good and salvation that are not easy for an ignorant person to understand. Allah (Glorified be He) says: “O you who believe! If you obey and fear Allâh, He will grant you Furqân [(a criterion to judge between right and wrong), or (Makhraj, i.e. a way for you to get out from every difficulty)], and will remove from you your sins, and forgive you” [Al-Anfal: 29]The word Furqan is best interpreted to mean the beneficial knowledge that can differentiate between truth and falsehood, guidance and misguidance, deviation and rectitude. The more knowledge a student gains, the more fear of Allah they have, and the more they shall honor the sacred Ordinances of Allah; therefore, it serves them as the criterion to distinguish the truth from the falsehood. Allah (Glorified be He) says: “It is those who have knowledge among His slaves that (most) fear Allâh.” [Fatir: 28]He (Glorified and Exalted be He) also says: “Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter), theirs will be forgiveness and a great reward (i.e. Paradise).” [Al-Mulk: 12]The Prophet (peace be upon him) also said: By Allah, “I am the most fearing of Allah among you and the most devout to Him.” 4One of the Salaf (righteous predecessors) said: “The one who knows Allah more, fears Him more.”One of the greatest signs of happiness and clearest indications that Allah wants to do good for His servants is for them to have eagerness to acquire knowledge of the Shari’ah and comprehend their religion. The Prophet (peace be upon him) said: “If Allah wants to do good for a person, He makes them comprehend the religion.” (Agreed upon its authenticity) 5This is because comprehending the religion exhorts a servant to comply with Allah’s Commandments, to fear Allah, to perform the duties He has placed on them, and to be on their guard against committing anything that may incur His Wrath. It also encourages good conduct, righteous deeds, and sincerity towards Allah and towards people. Also, one of the greatest means of retaining and increasing knowledge, and deriving benefit from it is unshakeable persistence in obedience to Allah and avoidance of sins.The Prophet (peace be upon him) is reported to have said: “A servant (of Allah) is deprived of Rizq (provision) because of the sin they commit.” 6More eloquent still is the Saying of Allah (Glorified be He): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’ân Verse 35:45).” [Al-shura:30]Allah (Exalted be He) also says: “O you who believe! If you obey and fear Allâh, He will grant you Furqân [(a criterion to judge between right and wrong), or (Makhraj, i.e. a way for you to get out from every difficulty)]” [Al-Anfal: 29]There is no doubt that a decrease in or forgetfulness of knowledge is one of the worst calamities. It is obligatory to be wary, therefore, against the reasons that can lead to this. It is reported that Malik (may Allah be Merciful to him) said to Imam Al-Shafi’i, who was sitting in front of him in his learning circle: “I see that Allah (Glorified be He) has shed upon you from His Light; so do not extinguish it by sins.” It is also reported that Al-Shafi’i (may Allah be Merciful to him) said: I complained to Waki’ about my poor memory. He advised me to refrain from sins, he said: know that knowledge is a light, and Allah’s Light is not granted to a sinner.”There are many other Ayahs (Qur’anic verses), Hadiths, and Athar (narrations from the Companions) to the same effect, and a wise person can benefit from the subtlest evidence. May Allah (Glorified be He) grant us success. Abu Dawud, Sunan, Book on knowledge, no. 3664; Ibn Majah, Sunan, Introduction, no. 252; Ahmad Ibn Hanbal, Musnad, vol. 2, p. 338. ↩ Al-Tirmidhi, Sunan, Book on knowledge, no. 2654. ↩ Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2985; and Ibn Majah, Sunan, Book on asceticism, no. 4202. ↩ Al-Bukhari, Sahih, Book on marriage, no. 5063. ↩ Al-Bukhari, Sahih, Book on knowledge, no. 71; Muslim, Sahih, Book on rulership, no. 1037; Ibn Majah, Sunan, Introduction, no. 221; Ahmad ibn Hanbal, Musnad, vol. 4, p. 93; Malik, Al-Muwatta, Book on miscellaneous matters, no. 1667; and Al-Darimy, Sunan, Introduction, no. 226. ↩ Ibn Majah, Sunan, Introduction, no. 90; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 280. ↩ " }, { "title": "Ruling on whoever dies as a minor", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-whoever-dies-as-a-minor/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "This baby will be dealt with in this world as his family. If he is born to a Muslim family, then his body will be washed and the funeral prayer will be performed for him.", "category": ["ahl-fatrah","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:O Shaykh, it is said that when a baby is born, it will be written on his forehead that he is wretched or blessed. What is the ruling on those who die young before experiencing happiness or misery?Answer:This baby will be dealt with in this world as his family. If he is born to a Muslim family, then his body will be washed and the funeral prayer will be performed for him. Moreover, he will be with his family in the hereafter. But if he is born to a non-Muslim family, he will be considered one of them in this world. Therefore, his body will not be washed and the funeral prayer will not performed for him. The Prophet (peace be upon him) said about the children of the disbelievers who died: “They are from them.” In the hereafter, their affairs will be with Allah. The Prophet (peace be upon him) said when he was asked about the children of the disbelievers: “Allah knows what sort of deeds they would have done.” 1 Al-Bukhari, Sahih, Book on funerals, no. 1384; Muslim, Sahih, Book on destiny, no. 2658; Al-Tirmidhy, Sunan, Book on destiny, no. 2138; Al-Nasa’i, Sunan, Book on funerals, no. 1950; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4714; Ahmad, Musnad, vol. 2, p. 315; and Malik, Al-Muwatta*, Book on funerals, no. 569. ↩ " }, { "title": "A Muslim is not permitted to seek forgiveness for grandparents who die as Mushriks", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-seeking-forgiveness-for-mushrik/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "It is impermissible for a Muslim to invoke Allah's Forgiveness for their grandparents or others, if they died in Shirk.", "category": ["misc","fatwas","shirk","polytheism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:I have grandparents who died in Shirk (disbelief); is it permissible to ask Allah’s Forgiveness for them?Answer:It is impermissible for a Muslim to invoke Allah’s Forgiveness for their grandparents or others, if they died in Shirk, for Allah (Exalted be He) says: “It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).” [Al-Tawbah: 113]" }, { "title": "Ruling on asking forgiveness for the disbelievers", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-asking-forgiveness-for-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442", "link": null, "summary": "It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:A Muslim man renounced Islam and died in this state, can we declare him to be a disbeliever? What is the ruling on apostates in Islam? Is it permissible to ask Allah’s forgiveness for them such as to say: O Allah, forgive him?Answer:Whoever renounces Islam is declared to be Kafir (disbeliever). He is requested for three days to repent. If he repents, it is good, otherwise, he is killed. In addition, it is not permissible to ask Allah to forgive him if he dies in this state for Allah (Exalted be He) says: “It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).” [Al-tawbah: 113]" }, { "title": "Ruling on Ahl Al-Fatrah", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-ahlul-fatrah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "Those who refused to embrace Islam after its message was conveyed to them, whether in the period before or during the time of the Prophet (peace be upon him) are treated as Kafirs (disbelievers). As for those whom the message of Islam has not reached, they will be held to account on the Day of Resurrection. This view is supported by authentic Hadiths narrated from the Messenger of Allah (peace be upon him)", "category": ["ahl-fatrah","prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Two people differed over the final destiny of Ahl-Al-Fatrah (people whom the message of Islam has not reached). While one holds the view that they will be saved from the Fire, the other thinks that they will not.Answer:Those who refused to embrace Islam after its message was conveyed to them, whether in the period before or during the time of the Prophet (peace be upon him) are treated as Kafirs (disbelievers). As for those whom the message of Islam has not reached, they will be held to account on the Day of Resurrection. This view is supported by authentic Hadiths narrated from the Messenger of Allah (peace be upon him)." }, { "title": "The Prophet's parents", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prophet-parents/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "Parents of the Prophet (peace be upon him) did not belong to Ahl-ul-Fatrah because the Arabs followed the faith of Ibrahim (peace be upon him), particularly the people in the lands of Hijaz. Later, Shirk (associating others with Allah in His Divinity or worship) reached them during the era of 'Amr ibn Luhay Al-Khuza'i, but they were still practicing some rites of Ibrahim's faith, such as Hajj.", "category": ["ahl-fatrah","prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is it correct that Ahl-ul-Fatrah (people having no access to Divine Messages) will be saved from Hell and that the parents of the Prophet (peace be upon him) were among them and will therefore be saved from Hell and enter Paradise? If this is not correct, how can we rebut this claim? What is the ruling of Islam on this claim? Please, advise.Answer:Scholars held different opinions on Ahl-ul-Fatrah, and the preponderant opinion is that they will be tried on the Day of Resurrection; those who will respond to the order will be saved; and those who refuse will be doomed. This was authentically narrated on the authority of Al-Aswad ibn Sari’ Al-Tamimi Al-Sa’di and others. Parents of the Prophet (peace be upon him) did not belong to Ahl-ul-Fatrah because the Arabs followed the faith of Ibrahim (peace be upon him), particularly the people in the lands of Hijaz. Later, Shirk (associating others with Allah in His Divinity or worship) reached them during the era of ‘Amr ibn Luhay Al-Khuza’i, but they were still practicing some rites of Ibrahim’s faith, such as Hajj. For that reason, the Prophet’s parents were not among Ahl-ul-Fatrah because this term refers to a people to whom the Da’wah of Allah’s Messengers has not reached in an uncorrupted manner.It was authentically narrated that the Prophet (peace be upon him) replied to a man who asked him about the fate of his father, saying, “My father and yours are both in Fire.” Related by Muslim in his Sahih (authentic) Book of Hadith 1.It was authentically narrated that the Prophet (peace be upon him) asked the permission of Allah to visit his mother’s grave, and he was granted it. He again asked permission to ask forgiveness for her, but it was not given to him. Allah (Glorified and Exalted be He) states, “It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).” [Al-Tawbah: 113]This Ayah (Qur’anic verse) was revealed regarding Abu Talib and others who died in the state of Shirk after the start of Da’wah (the call to Islam). Ahmad, vol. 3, pp. 119 and 268; Muslim, vol. 1, p. 191, no. 203; Abu Dawud, vol. 5, p. 90, no. 4718; Abu Ya’la, vol. 6, p. 229, no. 3516; Ibn Hibban, vol. 2, p. 340, no. 578; Ibn Mandah, Book on faith, vol. 2, p. 871, no. 926; and Al-Bayhaqy, Al-Sunan, vol. 7, p. 190, and Al-Dala’il, vol. 1, p. 191. ↩ " }, { "title": "The Hadith: 'I saw 'Amr ibn 'Amir Al-Khuza'i dragging his intestines in the Fire'", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-amr-al-khuzai/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "Is it reported in any Hadith that the Messenger of Allah (peace be upon him) saw 'Amr ibn Luhay turning from side to side in Hellfire, because he was the one who brought the worship of statues into the Ka'bah or into the Arabian Peninsula?", "category": ["ahl-fatrah","hadiths","tafsir","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it reported in any Hadith that the Messenger of Allah (peace be upon him) saw, during his Salah (Prayer), ‘Amr ibn Luhay turning from side to side in Hellfire, because he was the one who brought the worship of statues into the Ka’bah or into the Arabian Peninsula? Is this Hadith considered to be Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish), and if so, can it be used as evidence that it is not hateful to perform Salah in front of electric, oil, or gas heaters? Please advise us of the Truth and may Allah (Exalted be He) make you and us from those who listen to good words and follow the good in them! O Allah! Make us from the people of understanding who apply the Book and the Sunnah to themselves and their families. Truly, You are the All-Hearing, the Knowing, the One Who is Close and responds to Du’a (supplications).Answer:It is related in “Sahih Al-Bukhari” on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, “I saw ‘Amr ibn ‘Amir Al-Khuza’i dragging his intestines in the Fire; he was the first one to release animals (for the idols).” 1It is also reported in “Sahih Al-Bukhari” on the authority of `Aishah (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said, “I saw Hell destroying itself and I saw ‘Amr dragging his intestines, and he was the first one to release animals (for the idols).” 2There is no evidence in the Hadith that suggests the validity of facing fire or anything such as electric and oil heaters. Similarly, they do not convey that the Prophet saw the man while performing Salah. Ahmad, vol. 2, pp. 275 and 366; Al-Bukhari, Fath-ul-Bari, nos. 3521 and 3523; and Muslim, nos. 904 and 2856. ↩ Al-Bukhari, Fath-ul-Bari, no. 1212; and Muslim, no. 901. ↩ " }, { "title": "The fate of the children of the disbelievers", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fate-of-non-muslim-childrens/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "The preponderant view is that Allah will test them with some commands on the Day of Resurrection; whoever is obedient on that day will enter Jannah (Paradise) and whoever disobeys will enter Hell.", "category": ["ahl-fatrah","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}]}, "content": "Question:What is the fate of the non-Muslim children on the Day of Resurrection?Answer:The preponderant view is that Allah will test them with some commands on the Day of Resurrection; whoever is obedient on that day will enter Jannah (Paradise) and whoever disobeys will enter Hell. This explains the Hadith in which the Prophet (peace be upon him) said, “Allah knows best what sort of deeds they would have done” 1 to answer a question regarding the fate of these children. Ahmad, vol. 1, p. 215, vol. 2, pp. 242, 253, 259, 268, 315, 393, 464, 471, 481, and 518, and vol. 6, p. 84; Al-Bukhari, Fath-ul-Bari, nos. 1383, 1384, 6597, and 6598; Muslim, nos. 2660-2659; Abu Dawud no. 4711; and Al-Nasa’i, Al-Mujtaba, vol. 4, p. 59. ↩ " }, { "title": "The fate of Ahl Al-Fatrah", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fate-of-ahlul-fatrah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "As for those whom Da'wah has not reached in an uncorrupted manner, they are left to the Will of Allah. The most authentic opinion of the scholars about them is that they are tested on the Day of Judgment; those who obey will enter Jannah, while those who disobey will enter Hellfire.", "category": ["ahl-fatrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:A young intellectual Buddhist lady has recently embraced Islam after seven years of extensive research, and she is now performing Da’wah (calling to Islam). Some men and women embraced Islam thanks to her Da’wah. During one of her trips to introduce Islam in a distant area, a Budhist asked her, “How can you, Muslims, be certain that non-Muslims will go to Hellfire, although we in this region have never heard about Islam before? Are our parents going to go to Hellfire? How is it their fault if you, Muslims, have not conveyed the true religion to us?” This lady called us and asked us to provide a satisfactory answer to that man’s inquiry, given that he has embraced Islam after this meeting.Answer:Muslims should not judge others to be inhabitants of Hellfire, except in one case, if the Qur’an and its interpretation has reached them from the Du’ah (callers to Islam) in the formers’ language, as Allah says, “…this Qur’ân has been revealed to me that I may therewith warn you and whomsoever it may reach.” (Surah Al-An’am, 6: 19)Allah also says, “And We never punish until We have sent a Messenger (to give warning).” (Surah Al-Isra’, 17: 15)Those whom Da’wah has not reached yet and insist on Kufr (disbelief) are going to go to Hellfire, according to the two previously mentioned Ayahs, and according to the saying of the Prophet (peace be upon him), “By Him in whose Hand my soul is, every Jew or Christian of this Ummah (nation) who hears about me and dies unbelieving in me will be of the inhabitants of Hellfire.” Related by Muslim in his Sahih (authentic) Book of Hadith. 1There are many Ayahs and Hadiths which reinforce this meaning.As for those whom Da’wah has not reached in an uncorrupted manner, they are left to the Will of Allah. The most authentic opinion of the scholars about them is that they are tested on the Day of Judgment; those who obey will enter Jannah, while those who disobey will enter Hellfire. This was implied by Al-Hafizh ibn Kathir (may Allah be merciful to him) in his interpretation of Allah’s saying, “And We never punish until We have sent a Messenger (to give warning).” [Al-Isra’: 15] And Ibn Al-Qayyim (may Allah be merciful to him) in his book entitled “Tariq Al-Hijratayn” under the following title “Ranks of legally competent people” 2. You should refer to those books for more information. Muslim, Sahih, Book on faith, no. 153; and Ahmad, Musnad, vol. 2, p. 317. ↩ Tariq Al-Hijratayn by Ibn Qayyim : “Ranks of legally competent people”, p.453, Egyptian impression. ↩ " }, { "title": "Can a Muslim's ignorance of creed be excused?", "date": "2020-10-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/can-muslim-be-exused-for-ignorant-of-creed/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 24, 1442 AH", "link": null, "summary": "It is impermissible for the adherents of Tawhid (monotheism), who hold that the worshippers of graves are disbelievers, to call their fellow monotheists as Kafirs (disbelievers) while they are uncertain of the judgment before establishing proofs and clarification on them.", "category": ["takfir","sects","ahl-fatrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}]}, "content": "Question:In our country, the worship of graves is rampant; there are many advocates who claim that the worshippers of graves among Muslims will be excused for their ignorance. Therefore, there is nothing wrong with establishing marriage relationships with them, being led by them in congregational Salah (Prayer). Briefly, they should be treated as Muslims. Moreover, these advocates denounce any one who describes grave worshippers as disbelievers and label them as innovators. They claim that your Eminence excuse grave worshippers for their ignorance and that you approve a memorandum prepared by a person called Al-Ghubashy, in which he seeks excuses for the grave worshippers due to their ignorance. Would you please send us a clear-cut statement showing the cases in which someone can be excused for their ignorance? Kindly, provide a list of some related references that can be consulted on this particular question. Many thanks for your efforts!Answer:Excusing someone due to ignorance of some religious issues depends on the way he was informed, the clarity of the issue in question, and the varying levels of understanding.When someone beseeches the dead to relieve their distress or ward off evil, they should be informed that their actions are considered Shirk. If, after making this point clear to them and showing them counter evidence in fulfillment of the duty of Da’wah, they persist, they will be regarded as Mushriks (those who associate others with Allah in worship) who should be treated as Kafirs in terms of worldly affairs. Moreover, they will deserve the painful punishment in the Hereafter, if they die under these false beliefs. Allah (Exalted be He) says, “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allâh after the (coming of) Messengers. And Allâh is Ever All-Powerful, All-Wise.” [Al-nisa: 165]Allah also says, “And We never punish until We have sent a Messenger (to give warning).” [Al-isra’: 15]He further says, “…this Qur’ân has been revealed to me that I may therewith warn you and whomsoever it may reach.” [Al-An’am: 19]It is authentically reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, “By Him in Whose hand is the soul of Muhammad, any Jew or Christian amongst this Ummah (nation) who hears about me but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the inhabitants of Hellfire.” Narrated by Muslim 1.There are many other Ayahs and Hadiths showing the obligation of clarifying issues and establishing the evidence before blaming those involved in disobedience. Whoever lives in a country where Da’wah (calling to Islam) to Islam is well known along with other calls to religions and does not seek the truth and believe therein is the same as the person to whom Da’wah reaches but persists in disbelief. The general intent of the above mentioned Hadith narrated by Abu Hurayrah (may Allah be pleased with him) stands as a proof of this view. Additionally, the story of the People of Musa (Moses) affirms this view as well. It narrates that Al-Samiri misguided the people to worship the calf. At that time Harun was appointed a deputy of Musa who had gone in fulfillment of Allah’s appointment to him. When Harun reproached them for worshipping the calf, the people said, “We will never cease being devoted to the calf until Musa returns to us.” They preferred responding to the caller of Shirk than to the caller of Tawhid (monotheism). Therefore, their act was inexcusable because of the presence of the call of Tawhid and the recentness of Musa’s Da’wah.Here is another example that strengthens this view. Allah relates the discussion between Satan and the dwellers of the Hellfire. Satan lets them down and denies their act as Allah (Exalted be He) says, “And Shaitân (Satan) will say when the matter has been decided: “Verily, Allâh promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allâh (by obeying me in the life of the world). Verily, there is a painful torment for the Zâlimûn (polytheists and wrong-doers).”” [Ibrahim: 22]They were not excused for trusting Satan’s promise and following the Shirk that he tricked them into, despite the fact that he confuses the truth with falsehood and makes Shirk attractive to them, because this occurred at the same time as Allah’s promise to them of great reward for those who fulfill their covenant with Allah by following the straight path and adhering to Shari’ah.In the countries where Islam has spread, we find its people are divided into two groups taking different ways. One group calls to different Bid’ahs (innovations in religion) that lead to Shirk and other misdeeds. They confuse people and attract them to their Bidahs by any possible means including narrating unauthentic Hadith and strange stories in interesting ways. The other group calls to the truth and guidance, providing evidence from the Qur’an and Sunnah and exposing the falsehood of the opposing group. Although they are less in number, the clarification and knowledge provided by this group are enough to establish the evidence. What matters is presenting the truth supported by evidence irrespective of the number of its proponents.Therefore, wise people who may happen to live in these countries will be able to find the truth by referring to its people, while being serious in this pursuit and keeping away from bias and tribalism. Those who are not deluded by the wealth of the rich or by the power of the leaders; those whose thinking is not perverted and whose reasoning has not been impaired will be the farthest from those described by Allah (Exalted be He) in the Qur’an: “Verily, Allâh has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever, and they will find neither a Walî (a protector) nor a helper. On the Day when their faces will be turned over in the Fire, they will say: “Oh, would that we had obeyed Allâh and obeyed the Messenger (Muhammad صلى الله عليه وسلم).” And they will say: “Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way. “Our Lord! Give them double torment and curse them with a mighty curse!”” [Al-Ahzab: 64-68]On the other hand, whoever lives in a non-Islamic country and does not hear about the Prophet (peace be upon him), the Qur’an or Islam takes the same ruling as that of Ahl Al-Fatrah (everyone to whom Da’wah has not reached in an uncorrupted manner). It is obligatory for Muslim scholars to inform them of the Islamic Shari’ah in its totality; leaving no excuse of ignorance for them and acquitting themselves from the guilt of hiding knowledge in the sight of Allah. On the Day of Resurrection, such people will be judged as those who do not meet the conditions to be held legally accountable for their actions, due to insanity or immaturity. With regard to the subtle rulings of Shari’ah in terms of implication or the contradiction of supporting evidence, they cannot be held as good criteria for judging people as believers or disbelievers. Rather, it will be a matter of exerting effort to reach the correct view; meanwhile those who miss the right judgment are to be excused while those who hit the truth are to be rewarded.As far as such kinds of questions are concerned, people are of varying degrees in terms of their level of understanding, knowledge of the Arabic language, and the scope of reading the literature on Shari’ah (the Qur’an and Sunnah) including abrogating and abrogated texts, authentic and weak narrations and the like.Therefore, it is impermissible for the adherents of Tawhid (monotheism), who hold that the worshippers of graves are disbelievers, to call their fellow monotheists as Kafirs (disbelievers) while they are uncertain of the judgment before establishing proofs and clarification on them. Their uncertainty in issuing such a judgment is justified; they deem it necessary to establish evidence and make things clear to the grave worshippers before finally declaring them disbelievers. On the other hand, the case of the Jews, the Christians, the communists and their likes is crystal-clear; there is no room for doubtfulness of their disbelief and the disbelief of whoever declines to call them disbelievers. May Allah grant us success, set right the affairs of all Muslims, bestow on them good understanding of the religion, protect us and them from the evils within ourselves and from our misdeeds and from saying anything about Allah and His Messenger (peace be upon him) without knowledge. He is the One Who is Capable of doing so. Ahmad, vol. 2, pp. 317 and 350 and vol. 4, pp. 396 and 398; Muslim, no. 153; Ibn Mardawaih; Sa’id Ibn Mansur; Ibn Al-Mundhir; Al-Tabarany, Al-Durr Al-Manthur, vol. 3, p. 325; and Al-Hakim, vol. 2, p. 342. ↩ " }, { "title": "Ruling on watching movies and television and playing cards during the daytime in Ramadan", "date": "2020-10-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-watching-tv-during-ramadan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 23, 1442", "link": null, "summary": "Muslims, whether fasting or not, should fear Allah with regard to what they do or do not do at all times. They should avoid forbidden matters such as watching obscene movies which depict things that Allah has prohibited including naked and semi-naked pictures.", "category": ["fatwas","fasting"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some Muslims spend most of the day in Ramadan watching movies, soap operas, videos, television, and playing cards. What is the ruling on this?Answer:Muslims, whether fasting or not, should fear Allah with regard to what they do or do not do at all times. They should avoid forbidden matters such as watching obscene movies which depict things that Allah has prohibited including naked and semi-naked pictures. These reprehensible programs shown on television go against Allah’s Shar’i (Law) like images, singing, musical instruments, and misleading ideas. Every Muslim, whether fasting or not, should avoid acts like playing cards and other kinds of entertainment that involves witnessing evil and committing sins, for the result will be hardening and impairing the heart, making light of Allah’s Shar’i, neglecting the obligatory acts such as praying in congregation, and committing misdeeds.Allah (Glorified be He) also says: “And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allâh without knowledge, and takes it (the Path of Allâh, or the Verses of the Qur’ân) by way of mockery. For such there will be a humiliating torment (in the Hell-fire). And when Our Verses (of the Qur’ân) are recited to such a one, he turns away in pride, as if he heard them not - as if there were deafness in his ear. So announce to him a painful torment.” [Luqman: 6-7]In Surah Al-Furqan, Allah describes the servants of the Most Merciful: “And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.” [Al-Furqan: 72]Falsehood includes all types of evil. The phrase “do not bear witness” means that they are absent from places where these things take place. The Prophet (peace be upon him) stated: “Verily, among my Ummah (nation) there will be people who will deem Zina (premarital sex and/or adultery), silk, Khamr (intoxicant), and musical instruments as lawful.” (Narrated by Al-Bukhari in his Sahih as a Hadith Mu’allaq [a Hadith missing link in the chain of narration, reported directly from the Prophet] and in the affirmative form of transmission) 1Zina includes different kinds of illegal sexual relations and the musical instruments refer to both singing and musical instruments. Allah has forbidden for Muslims all means that lead to prohibited things. Undoubtedly, watching movies showing nudity and other reprehensible television programs are among the ways leading to prohibited things or to tolerating these matters. Allah is the One Whose help is sought. Narrated by Al-Bukhari, ranking it as Mu’allaq, Book on drinks, Chapter on what has come about someone who considers wine to be lawful and calls it by a different name. ↩ " }, { "title": "Is the month of Ramadan an exclusive feature of the Muslims?", "date": "2020-10-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-ramadan-exlusive-for-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 23, 1442", "link": null, "summary": "Is the month of Ramadan an exclusive feature of our Muslim nation only or it was also prescribed upon previous nations?", "category": ["fatwas","fasting"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is the month of Ramadan an exclusive feature of our Muslim nation only or it was also prescribed upon previous nations?Answer:Allah (Exalted be He) states: “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious - See V.2: 2).” [Al-Baqarah: 183] This Sacred Ayah (Qur’anic verse) indicates that fasting is an ancient ‘Ibadah (worship) that was enjoined on those before us; however, were they obliged to fast in Ramadan or in other months? I do not know of any text about it from the Prophet (peace be upon him).Regarding the merits of Ramadan and its special features, they are many. For example, Imam Ahmad reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “My nation was given in Ramadan five things that were not given to any previous nation: the bad smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk, the angels ask Allah to forgive those who fast till they breakfast, the rebellious Jinn (creatures created from fire) are in chains so that they could not move as they move before in other months. Allah adorns His Paradise every day and says My righteous servants are about to deny themselves comforts and experience hardships and draw closer to Me. They are forgiven on the last night. It was said: Is it Laylat-ul-Qadr (the Night of Decree)? He said, no but when workers complete their duties, they receive their wages.” 1The Prophet (peace be upon him) indicated that this is only for this nation. The Prophet (peace be upon him) stated: “Whoever fasts the month of Ramadan out of sincere Faith hoping for a reward from Allah, all his past sins will be forgiven. And whoever observes the Night Prayer during Ramadan, because of faith, expecting his reward from Allah, his previous sins will be forgiven. And whoever stands for Prayer on Laylat-ul-Qadr out of sincere Faith and hoping for the reward from Allah, all his previous sins will be forgiven.” (Agreed upon by Al-Bukhari and Muslim) 2The Prophet (peace be upon him) said: “Look for Laylat-ul-Qadr in the last ten nights of Ramadan.” (Agreed upon by Al-Bukhari and Muslim) 3“Upon the start of the last ten days of Ramadan, the Prophet (peace be upon him) used to tighten his waist belt (i.e. work hard), pray all the night, and keep his family awake for the Prayer.” (Agreed upon by Al-Bukhari and Muslim) 4 Narrated by Imam Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths; and Ahmad ibn Hanbal, Musnad, no. 7857. ↩ Narrated by Al-Bukhari, Book on Tarawih Prayer, Chapter on excellence of Laylat-ul-Qadr, no. 2014; and Muslim, Book on travelers Salah and Salah shortening, Chapter on encouragement to observe Salah during Ramadan, no. 760. ↩ Narrated by Al-Bukhari, Book on Tarawih Prayer, Chapter on looking for Laylat-ul-Qadr, nos. 2017 and 2020; and Muslim, Book on fasting, Chapter on excellence of Laylat-ul-Qadr, no. 1169. ↩ Narrated by Al-Bukhari, Book on Tarawih Prayer, Chapter on good actions during the last ten days of Ramadan, no. 2024. ↩ " }, { "title": "Advise for Muslims on the occasion of the beginning of blessed Ramadan", "date": "2020-10-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/advice-for-muslims-in-beginning-of-ramadan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 23, 1442", "link": null, "summary": "I advise my Muslim brothers everywhere on the occasion of the beginning of blessed Ramadan 1413 A.H. to fear Allah, compete to do good, advise one another to do what is right, and be patient in this regard. Cooperate to do the good and be pious, be careful to avoid what Allah forbids everywhere.", "category": ["fatwas","fasting"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the word you would like to direct to the Muslim Ummah (nation based on one creed) on celebrating the beginning of Ramadan?Answer:In the Name of Allah, all Praises be to Allah, and peace and blessings be upon the Messenger of Allah, his family, companions, and those who follow him. To proceed:I advise my Muslim brothers everywhere on the occasion of the beginning of blessed Ramadan 1413 A.H. to fear Allah (Glorified and Exalted be He), compete to do good, advise one another to do what is right, and be patient in this regard. Cooperate to do the good and be pious, be careful to avoid what Allah forbids everywhere, especially in this sacred Month as it is a month in which good deeds are multiplied in reward and sins are forgiven. Fast and observe Night Prayer believing in Allah and expecting His Reward as the Prophet (peace and blessings be upon him) stated: “Whoever fasts the month of Ramadan out of sincere faith, and hoping to attain Allah’s rewards, then all his past sins will be forgiven.” 1“When the month of Ramadan arrives, the gates of Paradise are opened and the gates of the (Hell) Fire are closed, and the devils are chained.” 2The Prophet (peace be upon him) also said: “Fasting is a Junnah (i.e. shield or protection from the fire and sins), so when one of you is fasting, he should avoid intimate relations with his wife and quarreling. And if someone fights or quarrels with him, he should say, “I am fasting.”” 3The Prophet (peace be upon him) also says: “Allah (the Exalted) states: “Every act of the son of Adam is for him; every good deed is multiplied from ten to seven hundred times except for fasting, for it is exclusively for Me and it is I will give reward for it. A fasting person leaves his desire, food and drink for My sake. Hence, a fasting person has two joyful occasions: One when he breaks his fast, and another when he meets His Lord. Indeed, the odor emitting from the mouth of a fasting person is more fragrant to Allah than the scent of musk.”” 4The Prophet (peace be upon him) congratulated his Companions on the arrival of Ramadan and said: “**Verily, the month of Ramadan has come to you all. It is a blessed month in which He sends His Mercy, obliterates sins, and accepts your supplication. In this blessed month, Allah looks at your competition in worship and praises you to the angels, so show your Lord the best deeds that you can offer. The unfortunate one is he who is deprived of Allah’s Mercy in this blessed month.” 5The Prophet (peace be upon him) stated: “Whoever does not give up false statements (i.e. telling lies) and acting accordingly, Allah is not in need of his leaving his food and drink.” (Related by Al-Bukhari and his Sahih) 6There are many Hadiths on the virtues of Ramadan, urging one to perform good deeds which are doubled during this sacred month.I advise my Muslim brothers to keep on the right path during its days and nights and to compete in doing good deeds such as reciting the Qur’an as much as possible with contemplation, reciting Tasbih (saying: “Subhan Allah [Glory be to Allah]”), and Tahmid (saying: “Al-hamdu lillah [All praise is due to Allah]”), and Tahlil (saying: “La ilaha illa Allah”), and Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), and imploring Allah to admit us into Paradise, keep us away from Hell and other good supplications.I also advise my brothers to give a lot of Sadaqahs (voluntary charity) and support the poor and needy. You should take care of paying Zakah (obligatory charity) to those who deserve it, invite to Allah (Glorified be He), educate the ignorant, enjoin what is good, and forbid what is evil with wisdom and in good way. Avoid all bad deeds, repent, and be on the right path as Allah (Glorified be He) states: “And all of you beg Allâh to forgive you all, O believers, that you may be successful” [Al-nur: 31]“Verily, those who say: “Our Lord is (only) Allâh,” and thereafter stand firm and straight on the Islâmic Faith of Monotheism, on them shall be no fear, nor shall they grieve. Such shall be the dwellers of Paradise, abiding therein (forever) - a reward for what they used to do.” [Al-Ahqaf: 13-14]May Allah guide us all to what pleases him and keep us away from misleading trials and whisperings of devils. Allah is All-Generous, All-Bountiful. Narrated by Al-Bukhari, Book on Tarawih Prayer, Chapter on excellence of Laylat-ul-Qadr, no. 2014; and Muslim, Book on travelers Salah and Salah shortening, Chapter on encouragement to observe Salah during Ramadan, no. 760. ↩ Narrated by Al-Bukhari, Book on fasting, Chapter on whether it is correct to say “Ramadan” or “the month of Ramadan”?, no. 1899; and Muslim, Book on fasting, Chapter on excellence of the month of Ramadan, no. 1079. ↩ Narrated by Al-Bukhari, Book on fasting, Chapter on should someone say, “I am fasting” when he is insulted?, no. 1904. ↩ Narrated by Al-Bukhari, Book on fasting, Chapter on should someone say, “I am fasting”; when he is insulted?, no. 1904; and Muslim, Book on fasting, Chapter on excellence of fasting, no. 1151. ↩ Al-Haythamy ascribed it in Majma’ Al-Zawa’id, vol. 3, p. 142 to Al-Tabarany, Al-Kabir. ↩ Narrated by Al-Bukhari, Book on fasting, Chapter on someone not abandoning lies and acting by them while fasting, no. 1903. ↩ " }, { "title": "Ruling on joining religious parties", "date": "2020-10-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-joining-religious-parties/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 21, 1442", "link": null, "summary": "A Muslim must not belong to innovated parties. We should only belong to Allah's Book and the Sunnah of His Prophet (peace be upon him) and cooperate in this regard with sincerity and truth so as to be part of Allah's Party.", "category": ["sects","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What do you advise preachers to do against the religious innovators? We would like you to direct special advice to the young men who are excited about joining so-called religious parties.Answer:We advise all our brothers to call the people to Allah (Exalted be He) with wisdom and gentle preaching and arguing with the best manner as He asked us to do with all the people and with the innovators if they show their innovation in public whether they are from Shiites or others. Believers have to denounce any innovation in religion as much as they can by using legal ways.Bid’ah (innovation in religion) is what people innovate in religion and then attribute to religion even though it is not. Prophet Muhammad (peace be upon him) said, “He who innovates something in our (Islam) affair that is not part of it will have it rejected.” 1 The Prophet (may Allah’s Peace and Blessings be upon him) also says: “Whoever does any act for which there is no sanction on our behalf, it is to be rejected.” 2Al-Rafidah (a Shi’ah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet), Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds) and Khawarij (separatist group that believes committing a major sin amounts to disbelief) are clear examples of the erroneous groups which were established on the basis of Bid’ah.Likewise, there are the Bid’ahs of celebrating birthday parties and building mosques over graves, and so on. We should advise and direct people to what is good, denounce the Bid’ahs they introduce using legal proofs and educate them with gentle and good manners and clear proofs so that they would accept the truth.A Muslim must not belong to innovated parties. We should only belong to Allah’s Book and the Sunnah of His Prophet (peace be upon him) and cooperate in this regard with sincerity and truth so as to be part of Allah’s Party. Allah (Exalted be He) says at the end of Surah Al-Mujadalah, “Verily, it is the Party of Allâh that will be the successful.” [Al-Mujadilah: 22] After mentioning their great traits in His Saying, “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).” [Mujadilah: 22]Among their great traits are what Allah (Exalted be He) mentions in Surah Al-Dhariyat when Allah (Glorified and Exalted be He) says: “Verily, the Muttaqûn (the pious. See V.2:2) will be in the midst of Gardens and Springs (in the Paradise), Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinûn (good-doers. See V.2:112). They used to sleep but little by night [invoking their Lord (Allâh) and praying, with fear and hope]. And in the hours before dawn, they were (found) asking (Allâh) for forgiveness. And in their properties there was the right of the Sâ’il (the beggar who asks) and the Mahrûm (the poor who does not ask others).” [Al-Dhariyat: 15-19]These are the traits of Allah’s Party. They do not side with other than Allah’s Book and the Sunnah; they call people to them and follow the way of the Sahabah (Companions of the Prophet) (may Allah be pleased with them) and their followers in proper guidance.They advise all parties and societies and ask them to adhere to the Qur’an and Sunnah, using both as a reference to judge any difference. If any matter agrees with the Qur’an and Sunnah, it will be acceptable; otherwise, it is to be rejected. There is no difference in this regard between the groups of Al-Ikhwan Al-Muslimun (the Muslim Brotherhood), Ansar Al-Sunnah, Al-Jam’iyyah Al-Shar’iyyah, Jama’at Tabligh or any other group that relates itself to Islam.In this way, Muslims will be united, their objective will be clear and they will be as one party following on the footsteps of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) who are Allah’s Party and supporters and callers to His religion. And it is not allowed to fanatically adhere to any group or party in a way that contradicts our pure Shari’ah. 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ " }, { "title": "knowledge has faded and the scholars have died", "date": "2020-10-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/knowledge-has-faded/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 21, 1442 AH", "link": null, "summary": "Indeed, Allah does not take away (religious) knowledge by pulling it away from the (chests of) people. However, Allah takes the (religious) knowledge by taking away (inflicting death on) the scholars, till when none of the (religious learned men) remains, people will take as their leaders ignorant persons, who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.", "category": ["misc"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:One of the common sayings among students, especially in colleges and scientific institutions is: knowledge has faded and the scholars have died. Also that there is no one who studies in educational institutions except for the purpose of having certificates and worldly matters; how can we answer this? What is the ruling when a person who combines the intention of seeking worldly matters and certificates with the intention of seeking knowledge to benefit himself and his community?Answer:These sayings are not correct and such speech and the like should not be said and whoever says: “No good people exist, he will be the worst of them.”But we should encourage people to seek knowledge, free themselves from all occupation for its sake, be patient and persistent, and have good ideas about knowledge seekers except those who are known to have corrupted thoughts. When Mu`adh was about to die - as said - he advised those who were around him to seek knowledge saying: “Knowledge and faith are preserved and whoever seeks them, will find them” i.e. in their place in the Book of Allah and the Sunnah of His trustworthy Prophet (peace be upon him). A scholar dies taking his knowledge with him, so knowledge fades by the death of scholars but still there is a group of people, who are on the truth and are victorious. Therefore, the Prophet (peace be upon him) said: “Indeed, Allah does not take away (religious) knowledge by pulling it away from the (chests of) people. However, Allah takes the (religious) knowledge by taking away (inflicting death on) the scholars, till when none of the (religious learned men) remains, people will take as their leaders ignorant persons, who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.” Related by Al-Bukhari in his Sahih (authentic) collection of Hadith 1.This is the source of fear lest the unqualified people should occupy the religious posts of teaching and giving Fatwas. So, they go astray and mislead people. Sayings such as “Knowledge has faded” and “Nothing has remained except such and such” is feared to deject people. However, the resolute and the ones with vision are not prevented by this speech but, on the contrary, it pushes him forward to seek knowledge until he/she fills the gap. A person who is understanding, faithful and truthful, who is acquainted with this speech is never affected by it but he makes progress, exerts efforts, perseveres, learns and hastens to learn, because he needs it to fill the gap which those people claimed that there is none left. Even if the outcome is that knowledge has decreased and most of its people have gone.Praise be to Allah, there is still a victorious group upon the truth, as the Prophet (peace be upon him) said: “A group of people from my Ummah will remain victorious (and on the right path), and those who desert or oppose them shall not be able to do them any harm until Allah’s Command (i. E. Day of Judgment) is established.” 2 So we have to exert efforts in pursuit of knowledge, encourage the people to it, fill the gap, do our duty in our country depending on the encouraging Shar`y proofs, and eagerness to benefit Muslims and educate them. We should encourage people to be sincere and truthful in seeking knowledge. Whoever wants a certificate to help him in conveying knowledge and calling to goodness, has done well. If a person wants money to help him, there is no harm in studying to attain a certificate, which helps him in spreading knowledge, the people would accept this knowledge from him. There is no harm in taking money for conveying knowledge, which helps a scholar to study, learn and have a certificate that helps him to spread the knowledge that he has learnt. Without Allah’s support and then money, many people would not have learnt and called people to Islam. So, money helps Muslims seek knowledge, meet their needs and convey it to the people.“When ‘Umar (may Allah be pleased with him) assumed a position, the Prophet (peace be upon him) gave him some money. He said: give it to someone who is poorer than me. Thereupon, the Prophet (peace be upon him) said: Take it; either keep it with you or give it as charity, and whatever comes to you in the form of this type of wealth, without your being avaricious or begging for it, accept it, but in other circumstances do not let your heart hanker after it.” (Related by Muslim in his Sahih) 3.The Prophet gave (peace be upon him) Al-Mu’allafatu Qulubuhum (those whose hearts are inclined to Islam) and exhorts them to enter into the religion of Allah in groups and if it were Haram (prohibited), he would not have given them but he gave them before and after the conquest of Makkah. On the Day of the Conquest, he gave some people one hundred camels and he used to give without fearing poverty in order to incite the desire of people to Islam and Da`wah (calling to Islam). Verily, Allah proportioned for those whose hearts are inclined to Islam a share of Zakah and assigned for them a share in Bayt-ul-Mal (Muslim treasury) as well as teachers, judges and other Muslims. May Allah grant us success. Al-Bukhari, Sahih, Book on knowledge, no. 100; Muslim, Sahih, Book on knowledge, no. 2673; Al-Tirmidhy, Sunan, Book on knowledge, no. 2652; Ibn Majah, Sunan, Introduction, no. 52; Ahmad ibn Hanbal, Musnad, vol. 2, p. 162; and Al-Darimy, Sunan, Introduction, no. 239. ↩ Muslim, Sahih, Book on rulership, no. 1920; Al-Tirmidhy, Sunan, Book on trials, no. 2229; Abu Dawud, Sunan, Book on trials and battles, no. 4252; Ibn Majah, Sunan, Introduction, no. 10; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 279. ↩ Al-Bukhari, Sahih, Book on judgments, no. 7164; Muslim, Sahih, Book on Zakah, no. 1045; Al-Nasa’i, Sunan, Book on Zakah, no. 2608; Abu Dawud, Sunan, Book on Zakah, no. 1647; Ahmad, ibn Hanbal, Musnad, vol. 1, p. 17; and Al-Darimy, Sunan, Book on Zakah, no. 1647. ↩ " }, { "title": "Obeying rulers and scholars in Ma'ruf to set things right", "date": "2020-10-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/obey-those-who-in-authority/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 20, 1442 AH", "link": null, "summary": "Those in authority refer to Muslim scholars and rulers. Their orders should be followed if they agree with Shari'ah and should be disregarded if they disagree with Shari'ah.", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": " Question 1: What is meant by obeying those in authority in the Ayah (Qur’anic verse)? Does the term refer to scholars or rulers, who may be unjust?Answer 1:Allah (Glorified and Exalted be He) says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59] Those in authority refer to Muslim scholars and rulers. Their orders should be followed if they agree with Shari’ah and should be disregarded if they disagree with Shari’ah.Thus, scholars and rulers should be obeyed in Ma’ruf because this serves to set things right, spread security, help in carrying out the orders, give the oppressed their due rights, and deter the oppressors. On the other hand, disobeying rulers brings about corruption and injustice. Hence, those in authority - whether they are rulers or scholars - should be obeyed in Ma’ruf. The matter should go as follows: scholars shall explain the rulings of Allah, rulers shall enforce these rulings, and the people shall listen to their scholars and follow the orders of their rulers. If orders involving disobedience to Allah are given, whether from rulers or scholars, these orders shall not be followed. For example, if a ruler orders you to drink Khamr (intoxicant) or consume Riba (usury), do not obey him. Likewise, if a scholar orders you to disobey Allah, do not obey that order. Pious scholars do not give such orders. In short, obedience is obligatory only in Ma’ruf. The Prophet (peace be upon him) said: “No human being is to be obeyed in defiance to Allah.” 1However, it is not permissible to topple the rulers even if they commit wrongdoings. Rather, Muslims are obligated to listen to orders and obey them as long as they are Ma’ruf and give advice regarding their wrongdoings. The Prophet (peace be upon him) said: “It is obligatory for a Muslim to listen and obey (those in authority), in cases of desirable and hateful matters and whether he likes it or not, except that he is ordered to do a sinful act. If he is ordered to do a sinful act, a Muslim should neither listen nor obey.” 2He (peace be upon him) also said: “Whoever finds the ruler appointed over them indulged in an act involving disobedience to Allah, they should condemn this act, but should not withdraw themselves from his obedience, for whoever separates from the Muslim main body will die as those who died in the times of Jahiliyyah (pre-Islamic time of ignorance).” 3He (peace be upon him) said: “Whoever comes to you while you are united and wants to disunite you and sow dissension amongst you, kill him whoever he is.” 4The intended meaning is that those in authority, including rulers and scholars, should be obeyed in Ma’ruf. By this way, things will be set right, people will live in peace and security, the oppressed will take their rights, the oppressors will be deterred, and justice will prevail. It is not permissible to separate from the Muslim main body and topple those in authority, unless they commit acts of clear disbelief proven as such by evidence and as long as the consequent toppling act will benefit Muslims, end oppression, and establish a righteous country. If people are not able to topple the rulers, they are not permitted to do so even if they see clear disbelief, because this will bring corruption, trials, and unjust killing to the nation. In brief, if a ruler commits acts of clear disbelief, proven as such by evidence, and the people have the ability to topple him and replace him with a pious ruler who enforces the Commands of Allah and supports the truth, they are permitted to do so. Question 2: Does inability count as a good excuse to discharge them the responsibility?Answer 2:Yes. It is enough for them to speak the truth, enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect), and forbid Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). Ma’ruf includes things that are Mustahab (desirable), Wajib (obligatory), and Mubah (permissible), such as ordering people to respect the traffic regulations and stop when the light is red. All these things are of benefit to Muslims. Question 3: What is the ruling on enacting man-made laws? Is it permissible to act according to them? Is a ruler who enacts such laws considered Kafir (disbeliever)?Answer 3:This is permissible if these laws are in accordance with the Shari’ah (Islamic law), such as enacting laws for road safety. It is permissible to enact laws that benefit Muslims and do not contradict the Shari’ah to facilitate the Muslims’ affairs. However, it is not permissible to enact laws that contradict the Shari’ah, such as enacting a law that overrules the Had (ordained punishment for violating Allah’s Law) for an adulterer, a thief, or a Khamr (intoxicant) drinker. Such a law will be Batil (null and void) and the ruler will be Kafir for regarding as lawful what contradicts the Nas (Islamic text from the Qur’an or the Sunnah) and Ijma’ (consensus of scholars). The same ruling of deeming as Kafir applies to whoever regards as lawful what Allah has forbidden. Question 4: How should we deal with this ruler?Answer 4:You should obey him in Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) and not in matters involving disobedience until Allah replaces him. Al-Bukhari, Sahih, Book on accepting information given by a truthful person, no. 7257; Muslim, Sahih, Book on rulership, no. 1840; Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4205; Abu Dawud, Sunan, Book on Jihad, no. 2625; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 94. ↩ Al-Bukhari, Sahih, Book on judgments, no. 7144; Muslim, Sahih, Book on rulership, no. 1839; Al-Tirmidhy, Sunan, Book no Jihad, no. 1707; Abu Dawud, Sunan, Book on Jihad, no. 2626; Ibn Majah, Sunan, Book on Jihad, no. 2864; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 142. ↩ Al-Bukhari, Sahih, Book on trials, no. 7054; Muslim, Sahih, Book on rulership, no. 1849; Ahmad ibn Hanbal, Musnad, vol. 1, p. 297; and Al-Darimy, Sunan, Book on military expeditions, no. 2519. ↩ Muslim, Sahih, Book on rulership, no. 1852; Al-Nasa’i, Sunan, Book on sanctity of blood, no. 4020; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4762; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 341. ↩ " }, { "title": "Each group claims to be the right group", "date": "2020-10-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/each-group-claim-to-be-right-group/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 20, 1442", "link": null, "summary": "The group we should follow and comply with its methodology is that which follows Al-Sirat-ul-Mustaqim (the Straight Path), the Prophet (peace be upon him) and his Sunnah and the Qur'an.", "category": ["sects","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Your Eminence, Fitnahs (temptations) have spread in the arena of Da’wah (calling to Islam) due to the presence of many Islamic groups. Among these groups are Jama’at Tabligh, Al-Ikhwan-ul-Muslimun (the Muslim Brotherhood; a political group also calling to Islam), Al-Salafiyyah (following the way of the salaf) and many others. Each group claims to be the right group in following the Sunnah. Would you please name the groups which are truthful and which of them are more entitled to be followed?Answer:The group we should follow and comply with its methodology is that which follows Al-Sirat-ul-Mustaqim (the Straight Path), the Prophet (peace be upon him) and his Sunnah and the Qur’an. Such a group calls to the Qur’an and the Sunnah through words and deeds. With regard to the other groups, they must not be followed unless they comply with the truth. Regardless of being Al-Ikhwan Al-Muslimun, Jama’at Tabligh, Ansar Al-Sunnah, Salafiyyah, Al-Jama’ah Al-Islamiyyah, the so-called group of Ahlul-Hadith, or any other group given any name, we should only obey and follow them in the truth which is supported by evidence. If their opinions contradict the evidence, they must be refuted. Thus, we should follow them in whatever conforms to the Qur’an, the Sunnah or Ijma’ (consensus of scholars).If they contradict the truth, Muslim scholars must refute their sayings and deeds and inform them of such contradiction. Due to their knowledge of the Islamic groups and the fact that they are well versed in the rulings of Islam because of their deep understanding of the Qur’an and the Sunnah, Muslim scholars are obligated to refute any wrongful group. None of these groups is infallible; they may give correct opinions and false ones. Opinions which are proven correct by evidence from the Qur’an, Sunnah or Ijma’ are the ones to be followed without doubt. This fallibility applies to these groups and Madhabs (Schools of Jurisprudence), including Al-Hanabilah, Al-Shafi’iyyah, Al-Malikiyyah, Al-Zhahiriyyah (a group whose members follow the literal meaning of the texts), Al-Hanafiyyah or others. The opinions that are proven correct by evidence are true and those which contradict evidence from the Qur’an, Sunnah or decisive Ijma’ are wrong.With regard to the groups calling to following other than the Qur’an and the Sunnah, they must not be followed or even imitated. We should only follow the people who call to the Qur’an and Sunnah and whose opinions are correct. They should be appreciated and followed if their opinions are correct. If not, Muslim scholars should clarify their wrong opinions and contradiction to evidence and ask them to perform Tawbah (repentance to Allah) and return to the truth. This is the duty of Muslim scholars, not the commons, since the former have deep insight and awareness of the Qur’an and the Sunnah. People must always refer to Muslim scholars to answer their queries and address their mistakes in order to know the truth.Allah (Glorified be He) says: “So ask the people of the Scripture, if you do not know.” [Al-Nahl: 43] The Ayah (Qur’anic verse) indicates the importance of asking those who understand the Qur’an and the Sunnah. People committing or encouraging others to commit Bid’ahs (innovations in the religion) cannot fall into the category of those who know the Qur’an and the Sunnah. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The obligation of abiding by the Book of Allah and the Sunnah of His Messenger and warning against whatever contradicts them", "date": "2020-10-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/the-obligation-to-abid-themselves-by-quran-and-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 19, 1442", "link": null, "summary": "Allah (Exalted be He) has pointed out that the straight path is belief in the guidance and the religion of truth with which He sent His Prophet (peace be upon him) and to act according to them. Whoever follows this straight path and is steadfast in it, will attain Paradise and honor. Whoever deviates from it and follows his whims, will incur loss and evil destiny. Allah (Exalted be He) commands all His slaves to follow the straight path and prohibits them to follow other paths, which lead them to the path of Hellfire.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, the Lord of the worlds. The best outcome is for the righteous. May peace and blessings be upon the slave and Messenger of Allah, whom He entrusted with His Revelation and chose from among His creation, our Prophet, Imam and master Muhammad, son of ‘Abdullah, and upon his family, his Companions and those follow his way and adopt his guidance until the Day of Judgment. To proceed:Indeed, Allah (Glorified and Exalted be He) sent His Prophet (peace be upon him) with guidance and the religion of truth. Allah (Exalted be He) says in Surah Al-Tawbah and Surah Al-Saff: “It is He Who has sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the religion of truth (Islâm), to make it superior over all religions even though the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) hate (it).” [Al-Tawbah: 33]Allah (Exalted be He) also says in Surah Al-Fath: “He it is Who has sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the religion of truth (Islâm), that He may make it (Islâm) superior to all religions. And All-Sufficient is Allâh as a Witness.” [Al-Fath: 28]Scholars of Tafsir (exegesis of the meanings of the Qur’an), may Allah bestow His mercy upon them, said: Guidance is that with which Allah (Exalted be He) sent His Prophet (peace be upon him) comprising useful knowledge and truthful information. Whereas, the religion of truth is that with which Allah sent him (peace be upon him) comprising righteous deeds and just rulings.Allah (Exalted be He) has pointed out that the straight path is belief in the guidance and the religion of truth with which He sent His Prophet (peace be upon him) and to act according to them. Whoever follows this straight path and is steadfast in it, will attain Paradise and honor. Whoever deviates from it and follows his whims, will incur loss and evil destiny. Allah (Exalted be He) commands all His slaves to follow the straight path and prohibits them to follow other paths, which lead them to the path of Hellfire. Therefore, He (Glorified and Exalted be He) says in Surah Al-An’am: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious - see V.2:2).” [Al-An’am: 153] His saying: “And verily, this” refers to the injunctions that He previously commanded His Prophet (peace be upon him) to recite to people and explain to them in order to understand and heed them. This is clear in His Words (Exalted be He): “Say (O Muhammad صلى الله عليه وسلم): “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to Al-Fawâhish (shameful sins, illegal sexual intercourse) whether committed openly or secretly; and kill not anyone whom Allâh has forbidden, except for a just cause (according to Islâmic law). This He has commanded you that you may understand.” “And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence), say the truth even if a near relative is concerned, and fulfil the Covenant of Allâh. This He commands you, that you may remember.” [Al-An’am: 151-152]Then, He (Glorified and Exalted be He) says: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it” [Al-An’am: 153] In these Ayahs (Qur’anic verses), Allah (Exalted be He) has explained that following these orders and staying away from His Prohibitions is the straight path, which He commands to be followed. It is noted that Allah (Exalted be He) started these Ayahs by warning against Shirk (associating others with Allah in His Divinity or worship) and explaining that it is prohibited for the Muslim Ummah (nation based on one creed) because it is the most heinous sin and the gravest crime. That is also because it opposes Tawhid (belief in the Oneness of Allah/ monotheism), which is the greatest obligation, the most important duty, the foundation of religion and the basis of the straight path. It is that with which Allah (Exalted be He) sent all the Messengers, and because of which He revealed all the Books. It is that for which Jinn and mankind were created. He (Exalted be He) says: “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).” Al-Dhariyat: 56]Allah (Exalted be He) also says: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).”” [Al-Nahl: 36]In another Ayah, Allah (Exalted be He) says: “And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” [Al-Anbiya: 25] Allah reiterates this commandment several times in His Book and in the words of His Messenger Muhammad (peace be upon him). Allah (Exalted be He) says: “O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious - See V.2:2).” [Al-Baqarah: 21]He (Glorified and Exalted be He) also says: “And your Lord has decreed that you worship none but Him.” [Al-Isra: 23]In another Ayah, He (Exalted be He) says: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [Al-Bayyinah: 5] Allah (Exalted be He) guides His slaves in Surah Al-Fatihah to acknowledge this truth, saying: “All the praises and thanks be to Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). The Most Gracious, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [Al-Fatihah: 1-5] There are many Ayahs in this regard.It is reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from Ibn ‘Abbas (may Allah be pleased with him and his father) “That the Prophet (peace be upon him) said to Mu’adh, ‘Do you know what is the right of Allah upon His slaves? And what is the right of the slaves upon Allah (Exalted be He)?’ Mu’adh said, ‘Allah and His Messenger know best.’ He (peace be upon him) said, ‘The Right of Allah upon His slaves is that they should worship Him and should not associate any partner with Him…‘” 1He (peace be upon him) also said: “Whoever dies while still invoking a rival (in worship) to Allah, will enter the Fire (Hell).“(Related by Al-Bukhari in his Sahih)2There are many other Hadiths reported in this regard. This is the meaning of the testimony there is no god but Allah. It means that no one is truly worthy of worship except Allah (Exalted be He). Thus, it negates all types of worshipping other than Allah (Exalted be He) and confirms that all forms of worship in truth must be devoted to Allah Alone. He (Glorified and Exalted be He) says: “That is because Allâh, He is the Truth, and that which they invoke besides Him is Al-Bâtil (falsehood, Satan and all other false deities)” [Luqman: 30]Allah (Exalted be He) then mentions the right of parents, which is to treat them kindly and never to show impiety to them. He (Exalted be He) also prohibited killing children for fear of poverty. He (Exalted be He) informed us that He is the Provider for parents and children.It was the habit of some people during Jahiliyyah (pre-Islamic time of ignorance) to kill their children for fear of poverty. Thus, Allah (Exalted be He) prohibited His slaves from doing this crime, because it constitutes injustice, transgression, and thinking ill of Allah (Exalted be He). Then He (Exalted be He) prohibited approaching indecency, whether apparent or hidden; namely, all types of sins. He (Exalted be He) put special emphasis on the crime of killing someone without right due to the grievousness of this crime and the evil consequences that result from it that exceeds all other sin, except Shirk. Afterwards, He (Exalted be He) prohibited approaching the property of an orphan except in the way that is best; that is when the orphan reaches maturity, comes of age, and starts understanding life.Moreover, Allah (Exalted be He) commanded giving full measure with fairness and justice because being dishonest with measure and weighing is injustice and transgression. It amounts to devouring property unjustly. Then He (Exalted be He) commanded fairness in speech after He commanded justice in action. He (Glorified and Exalted be He) says: “And whenever you give your word (i.e. judge between men or give evidence), say the truth even if a near relative is concerned” [Al-An’am: 152] The meaning is that justice should be practiced in all words and actions with relatives and strangers, and people we like and dislike, out of obedience to Allah (Exalted be He) and implementing His Law. The opposite of justice is injustice in words and actions. Then He (Exalted be He) commanded His slaves to fulfill His covenant which He has taken from them, as mentioned in His manifest Book and from His trustworthy Messenger (peace be upon him). This covenant comprises all that Allah (Exalted be He) has legislated for His slaves, such as obligations, rulings, words, actions, prohibitions, as stated by the eminent Mufassirs (exegetes of the Qur’an). Afterwards, He (Exalted and Glorified be He) says: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path” [Al-An’am: 153], so follow it, and follow not (other) paths, for they will separate you away from His Path. It becomes clear that the Path of Allah is acting in accordance with His Commands, keeping away from His Prohibitions and believing inwardly and outwardly in all that His Messenger (peace be upon him) brought of useful knowledge, true information, legislation and rulings, as opposed to the hypocrites.In Surah Al-Fatihah, Allah (Exalted be He) has guided His slaves to ask Him to guide them to His Path because of their great need for it. He (Exalted be He) explained that this path is the one of those upon whom Allah (Exalted be He) bestowed His Favors; those mentioned in His Words (Exalted be He): “And whoso obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم), then they will be in the company of those on whom Allâh has bestowed His Grace, of the Prophets, the Siddiqûn (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddîq (رضي الله عنه), the martyrs, and the righteous. And how excellent these companions are!” [Al-Nisa: 69]The Hadiths ranked as Marfu’ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration), the narrations of the Sahabah (Companions of the Prophet) and the Tabi’un (Followers, the generation after the Companions of the Prophet) proved that the path which is prohibited to be followed is that of Bid’ahs (innovations in the religion), doubtful matters, prohibited desires, erroneous doctrines and creeds, and false religions. For example, it is reported by Imam Ahmad and Al-Nasa’y through good Isnad (chain of narrators), on the authority of ‘Abdullah ibn Mas’ud (may Allah be pleased with him), that he said: “The Messenger of Allah (peace be upon him) drew a line with his hand and then said, ‘This is the Path of Allah; it is straight.’ Then he (peace be upon him) drew other lines on its right and left side and then said, ‘These are the other paths. All these paths have a devil on it inviting people to it.’ Then he (peace be upon him) recited, “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” [Al-An’am: 153]” 3People should be aware that Allah (Exalted be He) concluded the first of the three Ayahs mentioned above with His Words: This He has commanded you that you may understand.” [Al-An’am: 151] Also, He (Exalted be He) concluded the second Ayah with His Words: “This He commands you, that you may remember.” [Al-An’am: 152] And, at the end of the third Ayah, He (Exalted be He) says: “This He has ordained for you that you may become Al-Muttaqûn (the pious)” [Al-An’am: 153] Some scholars of Tafsir said that the wisdom behind this - and Allah knows best - is that whoever contemplates the Book of Allah (Exalted be He) and frequently reads it, will have a sound understanding of the commands and prohibitions, and will be mindful of their great benefit and good outcomes in the life of this world and the Hereafter. Thus, piety is achieved by abiding by the Commands of Allah and avoiding His Prohibitions out of fearing His Wrath and Punishment, and hoping for His Forgiveness, Mercy, and Bounty. This is a great meaning.It is one of the secrets of the Book of Allah, which falsehood cannot approach from any direction. It is sent down by the All-Wise and Worthy of all praise, from Whom nothing is hidden, and for whom nothing is difficult. He is All-Aware of everything about His slaves and knows what is best for them. None is worthy of worship except Him and there is no Lord other than Him. He (Exalted be He) stated that what He sent down to His Prophet (peace be upon him) is a revelation by the means of which good life will be attained, and a light through which insight and guidance will be obtained. He (Exalted be He) also informed us that His Messenger (peace be upon him) is a guide to the straight path, which He (Exalted be He) explained in the three Ayahs mentioned above, as stated in His Words in Surah Al-Shura: “And thus We have sent to you (O Muhammad صلى الله عليه و سلم) Ruh (a Revelation, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’ân) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad صلى الله عليه و سلم) are indeed guiding (mankind) to the Straight Path (i.e. Allâh’s Religion of Islâmic Monotheism). The Path of Allâh to Whom belongs all that is in the heavens and all that is in the earth. Verily, all matters at the end go to Allâh (for decision).” [Al-Shura: 52-53]In this Ayah, Allah (Exalted be He) explains that the revelations that He sent down to His Prophet (peace be upon him), which are the Qur’an and the Sunnah, are mercy by means of which a good, happy and blessed life will be achieved, and a light through which guidance and insight will be obtained, as He (Glorified and Exalted be He) says in Surah Al-An’am: “Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men - like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out?” [Al-An’am: 122]In this Ayah, Allah (Exalted be He) stated that the Kafir (disbeliever) is a dead person sinking in darkness, from which he will never come out unless Allah (Exalted be He) revives him with Islam and useful knowledge. He (Glorified and Exalted be He) also says in Surah Al-Anfal: “O you who believe! Answer Allâh (by obeying Him) and (His) Messenger when he (صلى الله عليه وسلم) calls you to that which will give you life.” [Al-Anfal: 24] Thus, He (Glorified and Exalted be He) stated that responding to Allah (Exalted be He) and the Messenger (peace be upon him) is the life, and that whoever does not respond to Allah (Exalted be He) and to the Messenger (peace be upon him) is counted among the dead.Allah (Glorified and Exalted be He) also says in Surah Al-Nahl: “Whoever works righteousness - whether male or female - while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).” [Al-Nahl: 97] In this noble Ayah, Allah (Exalted be He) shows that whoever acts righteously, whether a male or female, and believes in Him (Exalted be He) and in His Messenger (peace be upon him), Allah (Exalted be He) will give them a good life. It is the life in which there is comfort of the heart and conscience along with present and future happiness because of the upright conformity with the legislation of the Lord (Exalted and Glorified be He) and continuous adherence to that until they meet Him (Exalted be He). Then Allah (Exalted be He) stated that He will reward them in the Hereafter with the best reward for what they used to do.It is noted that Allah (Exalted be He) combines the good life of this world and perfect happiness in the Hereafter. This is the Bounty of Allah (Exalted be He) which He gives to whom He wills. He is the Possessor of All Bounty. This great goodness will only be achieved when people hold fast to the Book of Allah (Exalted be He) and to the Sunnah of His Messenger (peace be upon him) in words, actions and beliefs, and continue so until they meet their Lord (Exalted be He), as He says in Surah Aal ‘Imran: “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islâm [as Muslims (with complete submission to Allâh)]. And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” [Aal Imran: 102-103] In these two Ayahs, Allah (Exalted be He) commands the people of faith to fear Him in all their affairs until they die on this principle. He also commands them to hold fast to His Rope, namely, the religion with which He sent His Prophet (peace be upon him), that is Islam, which is to hold fast to the Qur’an and the Sunnah, and prohibits dispute because of the loss of truth, the evil consequences and the disagreement of hearts that follow dispute.He (Glorified and Exalted be He) also says in Surah Al-Hijr addressing His Prophet (peace be upon him): “Therefore proclaim openly (Allâh’s Message - Islâmic Monotheism) that which you are commanded, and turn away from Al-Mushrikûn (polytheists, idolaters, and disbelievers - See V.2:105).” [Al-Hijr: 94] Until His Words: “So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death).” [Al-Hijr: 98-99] It is clear that Allah (Exalted be He) commanded His Prophet (peace be upon him) to convey His Message, proclaim it openly, and turn away from those who oppose him. Then He commanded him to glorify His Praise, to be with those who prostrate themselves to Him (Glorified and Exalted be He) and to worship his Lord until death comes to him. It is thus evident that it is the duty of all slaves to be upright on the Legislation of Allah (Exalted be He), to hold fast to His Book and the Sunnah of His Prophet (peace be upon him), to abide by that way continuously, and not to pay attention to anyone who opposes it, until death comes.In many Ayahs in His Glorious Book and in many authentic Hadiths reported from the Messenger of Allah (peace be upon him), Allah (Exalted be He) commanded that His Noble Book should be followed and that people should abide by it, follow the Sunnah, magnify it and beware of anything that disagrees with it. For example, Allah (Exalted be He) says in Surah Al-A’raf: “Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!” [A-A’raf: 3] He (Exalted be He) also says in Surah Al-An’am: “And this is a blessed Book (the Qur’ân) which We have sent down, so follow it and fear Allâh (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell).” [Al-An’am: 155] He (Exalted be He) also says in Surah Al-Isra’: “Verily, this Qur’ân guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allâh and His Messenger, Muhammad صلى الله عليه و سلم), who work deeds of righteousness, that they shall have a great reward (Paradise).” [Al-Isra: 9] He (Exalted be He) also says in Surah Sad: “(This is) a Book (the Qur’ân) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember.” [Sad: 29]There are many other Ayahs in this regard. After providing the details of the rulings of inheritance, Allah (Exalted be He) says in Surah Al-Nisa’: “These are the limits (set by) Allâh (or ordainments as regards laws of inheritance), and whosoever obeys Allâh and His Messenger (Muhammad صلى الله عليه وسلم) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success. And whosoever disobeys Allâh and His Messenger (Muhammad صلى الله عليه وسلم), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.” [Al-Nisa: 13-14] In the same Surah, Allah (Exalted be He) also says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59]In this great Ayah, Allah (Exalted be He) commands us to obey Him, His Messenger (peace be upon him), and those in authority. In the event of disagreement, He commanded that it should be resolved by reference to Him (Exalted be He) and to His Messenger (peace be upon him). The people of knowledge explained that referring an issue to Allah (Exalted be He) means to refer it to His Noble Book, whereas referring it to the Messenger (peace be upon him) means to refer it to him during his lifetime and to his Sunnah (peace be upon him) after his death. He (Exalted be He) said that this reference is better for people in their lifetime and in the Hereafter and gives best outcomes. Having said this, it is thus known that it is an obligation for all Muslims to hold fast to the Book of Allah and the Sunnah of His Messenger (peace be upon him) in all their affairs and to refer any issues of disagreement to these two sources, and to be certain that this is the best way and will give the best result in this life and in the Hereafter.Obeying the ruler is an obligation but only in that which is Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) as authentically reported in the Sunnah. This is one of the instances in which a broad statement in the Qur’an has been restricted by the authentic Sunnah reported from the Messenger (peace be upon him), because he is the one who conveyed the Message from Allah and explained His legislation by His Command, as Allah (Glorified and Exalted be He) says in Surah Al-Nahl: “And We have also sent down unto you (O Muhammad صلى الله عليه و سلم) the Dhikr [reminder and the advice (i.e. the Qur’ân)], that you may explain clearly to men what is sent down to them, and that they may give thought.” [Al-Nahl: 44]In the same Surah, Allah (Exalted be He) says: “And We have not sent down the Book (the Qur’an) to you (O Muhammad صلى الله عليه و سلم), except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe.” [Al-Nahl: 64]Moreover, Allah (Exalted be He) says in Surah Al-Nisa’: “He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh, but he who turns away, then we have not sent you (O Muhammad صلى الله عليه وسلم) as a watcher over them.” [Al-Nisa: 80]Allah (Glorified and Exalted be He) has also explained in Surah Al-A’raf that His supporters and followers are the successful ones. He (Exalted be He) has also clarified that guidance is subsequent to following His Messenger (peace be upon him). Therefore, He (Exalted be He) says: “So those who believe in him (Muhammad صلى الله عليه وسلم), honour him, help him, and follow the light (the Qur’ân) which has been sent down with him, it is they who will be successful. Say (O Muhammad صلى الله عليه وسلم): “O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad صلى الله عليه وسلم), the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” - and he was, i.e. ‘Isâ (Jesus) son of Maryam (Mary), عليهما السلام], and follow him so that you may be guided.” [Al-A’raf: 157-158]He (Exalted be He) also says in Surah Al-Anfal: “O you who believe! Obey Allâh and His Messenger, and turn not away from him (i.e. Messenger Muhammad صلى الله عليه وسلم) while you are hearing.” [Al-Anfal: 20] Until His Words: “O you who believe! Answer Allâh (by obeying Him) and (His) Messenger when he (صلى الله عليه وسلم) calls you to that which will give you life.” [Al-Anfal: 24] It has been previously mentioned that this great Ayah proves that true life lies in responding to Allah (Exalted be He) and His Messenger (peace be upon him), and that whoever does not respond to Allah (Exalted be He) and His Messenger (peace be upon him) is one of the dead. This is so even if he is alive among the people, since his life will be like that of animals. He (Glorified and Exalted be He) also says in Surah Al-Nur: “Say: “Obey Allâh and obey the Messenger, but if you turn away, he (Messenger Muhammad صلى الله عليه وسلم) is only responsible for the duty placed on him (i.e. to convey Allâh’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).”” [Al-Nur: 54]In this noble Ayah, He (Glorified be He) has explained that guidance lies in obeying the Messenger and following his teachings. Undoubtedly, the obedience of the Messenger (peace be upon him) is an obedience to Allah (Glorified be He) and following His Glorious Book, as He (Exalted be He) says: “He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh” [Al-Nisa: 80]He (Exalted be He) also says at the end of Surah Al-Nur: “And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.” [Al-Nur: 63] This is a stern warning against anyone who turns away from the commands of the Prophet (peace be upon him) and follows his own desires and whims.Allah (Exalted be He) says in Surah Al-Fath: “No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick (that they go not for fighting). And whosoever obeys Allâh and His Messenger (Muhammad صلى الله عليه وسلم), He will admit him to Gardens beneath which rivers flow (Paradise); and whosoever turns back, He will punish him with a painful torment.” [Al-Fath: 17]Allah (Exalted be He) also says in Surah Al-Hashr: “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allâh; verily, Allâh is Severe in punishment.” [Al-Hashr: 7]There are many Ayahs related to obeying Allah (Exalted be He) and His Messenger (peace be upon him) and following the Book of Allah (Exalted be He) and abiding by its guidance. We have already, all praise be to Allah, mentioned many of these Ayahs that suffice in this regard and are persuasive enough for the one who is guided to accept the truth.There are many Hadiths in this regard, of which we will mention here as many as we can. For example, it is authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler (I appoint), obeys me, and whoever disobeys him, disobeys me.” 4Obedience to the ruler is to obey him in good things, as has been authentically reported by authentic Hadiths. It is a well-known fact that the broad declarations of Sunnah are qualified by definite Sunnah in the same way broad declarations of the Noble Book are restricted by definite Sunnah, as previously mentioned while stating Allah’s Words: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority.” [Al-Nisa: 59]It is reported in Sahih Al-Bukhari on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “‘My entire Ummah will enter Paradise except those who refuse.’ It was asked, ‘O Messenger of Allah, who will refuse?’ He (peace be upon him) said, ‘Whoever obeys me will enter Paradise; and whoever disobeys me is the one who refuses.’” 5It is also reported by Imam Ahmad, Abu Dawud and Al-Hakim through authentic Isnad on the authority of Al-Miqdam ibn Ma’di Karib that the Messenger of Allah (peace be upon him) said: “Beware! I have been given the Qur’an and the like of it with it (i.e. the Sunnah); yet the time is coming when a satiated man laying on his couch will say, ‘Adhere to this Qur’an. What you find in it to be Halal (lawful) regard it as Halal, and what you find in it to be Haram, regard it as Haram.’” 6It is also reported by Abu Dawud and Ibn Majah through authentic Isnad on the authority of Ibn Abu Rafi’ from his father that the Prophet (peace be upon him) said: “Let me not find one of you, reclining on his couch, upon hearing something that I have commanded or forbidden, say, ‘I do not know this. What we find in Allah’s Book we will follow.’” 7Furthermore, it is reported from Al-Hasan ibn Jabir that he heard Al-Miqdam ibn Ma’di Karib (may Allah be pleased with him) saying: The Messenger of Allah prohibited some matters on the Day of Khaybar, and then he said, “‘Some of you will belie me (i.e. my Hadiths) while reclining on comfortable cushions. They will be told of my Hadiths and they will say, ‘The Book of Allah is a judge between you and us. What we find in it to be Halal, we will declare as Halal; and what we find in it to be Haram, we will declare as Haram.’ Indeed, that which the Messenger of Allah declares to be Haram is as forbidden as that which Allah has declared to be Haram.’” (Related by Al-Hakim, Al-Tirmidhi, and Ibn Majah through authentic Isnad) 8Many Hadiths ranked as Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) related that the Prophet (peace be upon him) used to advise his Sahabah in his sermons that the attendants among them should convey whatever information they heard to those who were absent. He (peace be upon him) used to instruct them, saying: “The informed one might comprehend it (what I have said) better than the present audience” 9It is also reported in the Two Sahih Books of Hadith that “When the Prophet (peace be upon him) addressed people in the Farewell Hajj on the Day of ‘Arafah (9th of Dhul-Hijjah) and on the Day of Nahr (Sacrifice, 10th of Dhul-Hijjah), he (peace be upon him) told them, ‘Let those who are present convey it (this information) to those who are absent. The informed one may comprehend it (what I have said) better than the present audience (who will convey it to them).’” 10If his Sunnah was not a proof against those who hear it and those to whom it is conveyed, and if it were not to remain valid until the Day of Resurrection, then the Prophet (peace be upon him) would not have commanded them to convey it. Therefore, it is known that the authority of Sunnah is made evident to those who heard it directly from him (peace be upon him) and those to whom it is conveyed through authentic Isnad, leaving no room for excuses.I ask Allah (Glorified and Exalted be He) by His Majestic Names and His Most High Attributes to guide us and all Muslims to hold fast to His Book and to the Sunnah of His Messenger (peace be upon him), to act according to both of them, to judge according to their laws and to refer the matters of difference among Muslims to both of them. I also ask Allah to guide the Muslim rulers and their leaders to follow His Book and the Sunnah of His Prophet (peace be upon him), to judge by both of them in all affairs, to unite their opinions on the truth and support them against their enemies. I ask Him (Glorified and Exalted be He) to make His Religion victorious, to make His Word the highest, to disgrace His enemies, to guide those who strive hard in His Cause to earn His Good Pleasure, to unite them on following the truth, to bring love and harmony among their hearts and to support them against their enemies and the enemies of Islam. Indeed, He is the Patron, Capable of all things. May peace and blessings be upon our Prophet Muhammad, his family, his Companions and those who follow them in piety and righteousness. ↩ Al-Bukhari, Sahih, Book on Tafsir, no. 4497; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 374. ↩ Ahmad ibn Hanbal, Musnad, vol. 1, p. 465. ↩ Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4193; Ahmad ibn Hanbal, Musnad, vol. 2, p. 387. ↩ Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7280; Muslim, Sahih, Book on rulership, no. 1835; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 361. ↩ Abu Dawud, Sunan, Al-Sunnah, no. 4604. ↩ Al-Tirmidhy, Sunan, Book on knowledge, no. 2663; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4605; Ibn Majah, Sunan, Introduction, no. 13; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 8. ↩ Ahmad ibn Hanbal, Musnad, vol. 4, p. 132; and Al-Darimy, Sunan, Introduction, no. 586. ↩ Al-Tirmidhy, Sunan, Book on knowledge, no. 2657; and Ibn Majah, Sunan, Introduction, no. 232. ↩ Al-Bukhari, Sahih, Book on Hajj, no. 1741; Ibn Majah, Sunan, Introduction, no. 233; Ahmad ibn Hanbal, Musnad, vol. 5, p. 37; and Al-Darimy, Sunan, Book on rituals, no. 1916. ↩ " }, { "title": "The Hadith: 'All of them will be in Hellfire except one'", "date": "2020-10-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-73-sects/", "layout": "post", "publisher": null, "mp3": "", "hijri": "Safar 18, 1442 AH", "link": null, "summary": "The one saved sect will be Ahl-ul-Sunnah wal-Jama'ah who abided by the Sunnah of the Prophet (peace be upon him) and remained adhering to the very same way of the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) in all affairs.", "category": ["tafsir","hadiths","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is meant by the Hadith of the Prophet (peace be upon him) concerning the Ummah (nation) in which he said: “…all of them will be in Hellfire except one (sect).” 1 Which one? Will the other seventy-two sects abide in Hellfire forever as is the ruling on the Mushrik (one who associates others with Allah in His Divinity or worship)? When we say “the Ummah of the Prophet (peace be upon him),” does that refer to those who follow him and those who do not follow him?Answer:The Ummah meant in this Hadith is Ummah Al-Ijabah (the Ummah which has accepted the Prophet’s Call to Islam) and it will divide into seventy-three sects: seventy-two of them are deviant sects that introduced Bid‘ahs (innovations into the religion) that do not put them beyond the pale of Islam. They will be punished in Hellfire for their deviation and invented practices except those whom Allah pardons and forgives. Their end will be in Paradise.The one saved sect will be Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream who abided by the Sunnah of the Prophet (peace be upon him) and remained adhering to the very same way of the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) in all affairs. The Prophet (peace be upon him) said about them: “A group among my Ummah will continue to follow the truth and to be victorious, and they will not be harmed by those who forsake them or oppose them, until the Command of Allah comes to pass.” 2As to those whom their Bid’ahs put them beyond the pale of Islam, they fall under Ummah Al-Da‘wah (the Ummah which is called to Islam) and not among the Ummah which accepted Islam; they will be punished by dwelling in Hellfire forever, which is the preponderant scholarly opinion. Another opinion holds that that the meant Ummah in this Hadith is Ummah Al-Da‘wah, which includes each and everyone to whom the Prophet (peace be upon him) was sent: those who believed as well as those who disbelieved him. Consequently, the one excluded is Ummah Al-Ijabah, which exclusively refers to those who truly believed in the Prophet (peace be upon him) and remained so until they died, and it is the meant “saved sect” from Hellfire, either to be rescued from it without being punished at all or after being punished and then they will be admitted to Paradise.As for the other seventy-two sects, excluding the one saved sect, they are all disbelievers who will abide in Hellfire forever.Thus, it becomes clear that “Ummah Al-Da‘wah” is a more general and inclusive term than “Ummah Al-Ijabah” who accepted Da‘wah (the Call to Islam) and believed in Allah and in His Messenger. Anyone who accepted Islam and became one of Ummah Al-Ijabah is also one of Ummah Al-Da‘wah, but not everyone in Ummah Al-Da‘wah (i.e., not everyone who is called to Islam) is also one of Ummah Al-Ijabah (i.e., accepted Islam and became one of the Muslim Ummah). Ibn Majah, Sunan, book on trials, no. 3993. ↩ Imam Ahmad, vol. 5, pp. 34, 269, 278, and 279; Al-Bukhari, Fath-ul-Bari, nos. 3639, 7311, and 7459; and Muslim, with different wording, nos. 156, 1037, 1920, 1921, 1923, 1924, and 1925. ↩ " }, { "title": "The meaning of 'Newly invented things'", "date": "2020-10-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 8, 1442", "link": null, "summary": "The Hadith of the Prophet (peace be upon him): Beware of newly invented things (in religion) includes all things which people have introduced into the Islamic religion.", "category": ["fatwas","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Sh. Ibn Baz"}],"deputy_chairman":[{"name":"Sh. Abdul-Razzaq Afifi"}],"members":[{"name":"Sh. Abdullah Ibn Ghudayyan"},{"name":"Sh Abdullah Ibn Qa'ud"}]}, "content": "Question:What are the “Newly invented things” (mentioned in a Hadith)?Answer:The Hadith of the Prophet (peace be upon him): “Beware of newly invented things (in religion)” 1 includes all things which people have introduced into the Islamic religion. They are the acts of Bid’ah (innovation in religion) in creed, worship, and all things that are neither mentioned in the Qur’an nor in the authentically reported Sunnah of the Messenger of Allah (peace be upon him); however, people have taken them as religious rites in worshipping Allah. They claim that it is valid to do this but it is not. Rather, these acts are rejected innovations such as invoking the righteous dead or absent people beside Allah; taking graves as Masjids (mosques) and circumambulating them; seeking the help of the dead, claiming that they are intermediaries to Allah in fulfilling needs and relieving distress; taking birthdays of the prophets and righteous people as festivals in which they offer what they call sacrifices that are only dedicated to the night, day, or the month of the birthday, and a host of other acts of Bid’ah and superstitions that are neither revealed by Allah nor authentically reported in the Sunnah of the Messenger of Allah (peace be upon him). In light of this, it becomes clear that some of these innovations are acts of Shirk (associating others with Allah in His Divinity or worship), such as seeking the help of the dead and vowing to them. However, other acts, such as building and establishing Masjids on graves, are Bid`ah but not Shirk, unless they exceed reasonable limits that may render them Shirk. Abu Dawud, Sunan, Book on Al-Sunnah, no. 4607; Al-Darimy, Introduction, no. 95. ↩ " }, { "title": "Answering a question presented by a Muslim brother on some issues of Bid'ah and Shirk", "date": "2020-10-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/issue-on-bidah-shirk/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 15, 1442", "link": null, "summary": "As for the claim that this sect (i.e. shi'ah/shiites) is the saved group and that they are following the truth and others are following falsehood, this is replied to by saying: whoever claims something, their claim should not be taken for granted but the necessary proof should be established first. Produce your proof if you are truthful", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the religious ruling of Allah and His Messenger on a person who commits the following: During the Adhan (call to prayer) he says, (I bear witness that ‘Ali is Allah’s Waliy (pious person)), (Come to the best of deeds), (the kin of Muhammad), (‘Ali is the best kin). Moreover, if any of them die, the family would slaughter a sheep which they call “‘Aqiqah” without breaking any of its bones, after which, they bury its bones and feces claiming that this is a good deed that should be observed. What should a Sunni Muslim who has a kin relation with them act towards this? Is it legally permissible for him to be kind to them, have a good relationship with them, be related by marriage to them? It should be mentioned that they openly declare their conviction and state that they are the saved group, the ones adhering to truth, and that they are following the truth and that we are following falsehood.Answer:Allah (Glorified and Exalted be He) has clarified the words of the Adhan (Call to Prayer) and Iqamah (Call to start the Prayer) through His Prophet Muhammad (peace be upon him). It is reported that ‘Abdullah ibn Zayd ibn ‘Abd Rabbuh Al-Ansari had seen the Adhan in a dream, so he related it to the Prophet (peace be upon him) who (peace be upon him) told him that it is a true dream and ordered him to dictate it to Bilal since he had a more beautiful voice than his to pronounce. So, Bilal used to pronounce the Adhan in the presence of the Messenger of Allah (peace be upon him) until he died.” 1His Adhan did not include any of the words mentioned in the question. Similarly, ‘Abdullah ibn Um Maktum used to pronounce the Adhan for the Prophet (peace be upon him) sometimes, but his Adhan did not include any of these words either. Moreover, the Hadiths mentioned about the Adhan of Bilal in the presence of the Messenger of Allah (peace be upon him) are authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) in addition to other books of Ahl-ul-Sunnah (Those adhering to the Sunnah of the Prophet). The Adhan of Abu Mahdhurah in Makkah did not contain any of these words as well, for the Prophet (peace be upon him) taught him its words but did not teach him any of the mentioned words, and its words are authentically proven in the Sahih (authentic) book of Muslim and other books of Ahl-ul-Sunnah.Thus, according to the aforementioned, it becomes known that mentioning these words in the Adhan is an act of Bid’ah (innovation in religion) that should be abandoned, for the Prophet (peace be upon him) said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.“(Agreed upon by Imams Al-Bukhari and Muslim) 2, and in another narration: “Whoever does something that is not part of this matter of ours (i.e. Islam), it is to be rejected” (Related by Muslim in his Sahih) 3.It is also authentically reported that he (peace be upon him) used to say during Khutbah Al-Jumu’ah (Friday sermon): “To proceed, the best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (peace be upon him), and the most evil of things are those which have been innovated (in religion), and every innovation leads astray.”” 4Furthermore, his Rightly Guided Caliphs including ‘Ali (may Allah be pleased with him) and other Sahabah (Companions of the Prophet, may Allah be pleased with all of them) had followed the Messenger of Allah (peace be upon him) regarding how the Adhan is pronounced. They never said the mentioned words.In addition to this, when ‘Ali (may Allah be pleased with him) was Amir Al-Mu’minin (Commander of the Believers), he settled in Al-Kufah for almost five years, and the Adhan of Bilal used to be pronounced in his presence. Thus, if the words mentioned in the question had existed in the Adhan, he would have known that, for he is of the most knowledgeable of the Sunnah and conduct of the Messenger of Allah (peace be upon him) amongst the Sahabah. As for what some people attribute to ‘Ali (may Allah be pleased with him) that he used to say during the Adhan (come to the best of deeds), it is a baseless report. But, with regard to what has been reported on the authority of Ibn ‘Umar (may Allah be pleased with both of them) as well as ‘Ali ibn Al-Husayn Zayn Al-‘Abidin (may Allah be pleased with him and his father), that they used to say during the Adhan (Come to the best of deeds), the authenticity of this report is disputable. Despite that it has been classed as Sahih by some scholars, yet what is known of their knowledge and profound understanding of the religion entails to question the soundness of attributing this report to them. People like them were surely aware of the Adhan of Bilal and Abu Mahdhurah .Ibn ‘Umar (may Allah be pleased with both of them) had attended and heard that. Besides, ‘Ali ibn Al-Husayn, (may Allah be merciful to him) is one of the most knowledgeable people of religion. Therefore, it should not be thought that they had opposed the elaborate known Sunnah of the Prophet (peace be upon him) regarding the Adhan. If we assumed the authenticity of this, it would be confined to them. It is impermissible for their sayings or any other saying to contradict the authentic Sunnah, for people should seek judgment from it along with the Qur’an as Allah (Glorified and Exalted be He) says: “you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day.” [Al-Nisa: 59]Consulting the Sunnah regarding the saying: “Come to the best of deeds”, we did not find that it is authentically reported from the Messenger of Allah (peace be upon him) in the words of the Adhan. Whereas the saying reported from ‘Ali ibn Al-Husayn (may Allah be pleased with him) that it used to exist in the first Adhan could probably mean the Adhan that is used to be pronounced in the presence of the Messenger (peace be upon him) at the beginning of its prescription, so if this is what was meant, then it had been abrogated by the way pronounced during and after the lifetime of the Prophet (peace be upon him) by Bilal, Ibn Um Maktum and Abu Mah-dhurah without including this phrase or any of the words mentioned in the question.It is also said that claiming that this phrase exists in the first Adhan and pronounced in the presence of the Messenger of Allah (peace be upon him) can not be taken for granted, for the words of the Adhan have been kept in the authentic Hadiths with no mention of these words. Accordingly, it has become known to be a false Bid’ah. It can also be said: ‘Ali ibn Al-Husayn (may Allah be pleased with him) is one of the Tabi’in (Followers, the generation after the Companions of the Prophet). Therefore, his narration is to be considered as Mursal (a report with no Companion of the Prophet in the chain of narration), if he declared it to be Marfu’ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration).In this case, the Mursal can not be taken as proof according to the Jamahir (pl. of Jumhur; dominant majority of scholars) as mentioned by Imam Abu ‘Umar ibn ‘Abdul-Bar in the book called “Al-Tamhid”. This would have happened if nothing had been narrated contrary to the authentic Sunnah but many Hadiths in this regard had been narrated indicating the falsity of this Mursal narration and deeming it unreliable. Allah is the One Who grants success.As for what is observed by the mentioned group, when one of them dies, their relatives slaughter a sheep which they call “‘Aqiqah” without breaking its bones, and burying the bones and feces claiming that this is a good deed that should be done, in reply to this, this act is a Bid’ah that has no origin in Shari’ah (Islamic law). Thus, it should be stopped and they should offer Tawbah (repentance) to Allah from it, for Tawbah wipes out past deeds and is obligatory for all sins and Bida’, as Allah (Glorified and Exalted be He) says: “And all of you beg Allâh to forgive you all, O believers, that you may be successful” [Al-Nur: 31]He (Exalted be He) also says: “O you who believe! Turn to Allâh with sincere repentance!” [Al-Tahrim: 8]However, the lawful ‘Aqiqah enacted by the Messenger of Allah (peace be upon him) in the authentic Sunnah refers to the slaughtered animal on the seventh day after the birth of a child. It is two sheep for a boy and one for a girl. The Prophet (peace be upon him) offered ‘Aqiqah for Al-Hasan and Al-Husayn (may Allah be pleased with both of them).5It is permitted to distribute the meat to kin, friends, and the poor or to cook it and invite whoever you want of relatives, neighbors, and the poor as well. This is the lawful Aqiqah and it is a stressed Sunnah, but whoever does not offer it will not bear a sin for that. As for the questioner’s saying: What should a Sunni Muslim do towards this group if he has a kinship with them; whether or not he should be kind to them, have good relationship with them although they openly declare their conviction and claim to be the saved group?The answer is:If their conviction is like what is described in the question and they agree with Ahl-ul-Sunnah on singling out Allah with worship and not associating Ahl-ul-Bayt (members of the Prophet’s extended Muslim family) or others in worship with Him, it is permissible to be related by marriage to them, eat their slaughtered animals and contribute in their feasts as well as loving them as much as they have of truth and censuring them as much as they have of falsehood. They are considered Muslims who have observed acts of Bid’ah and misdeeds but such acts do not put them beyond the pale of Islam. They should be advised and directed towards the Sunnah and truth. They should be warned against Bid’ahs and sins; if they straighten up and accept advice, praise be to Allah for that but if they insist on observing the mentioned Bid’ahs, then they should be abandoned.You should not contribute to their feasts until they repent to Allah and quit such Bid’ahs and misdeeds just as the Prophet (peace be upon him) deserted Ka’b ibn Malik Al-Ansari and his other two companions when they were absent from the battle of Tabuk without a legal excuse.But if the relative sees that mingling and associating with and advising them is more useful for their religion and more entitled to their accepting the truth, there is no prohibition in drawing nearer to them, for the intention of abandoning them is to direct them to good and make them feel the sense of objection to the evil they commit so as to make them refrain from doing this. However, if desertion harms the interest, makes them persist in their stubbornness, and adherence to their false conviction besides repelling them from the people of truth, then it should be stopped as the Prophet (peace be upon him) did not desert ‘Abdullah ibn Ubayy ibn Salul the chief of hypocrites when he (peace be upon him) saw it better for the welfare of Muslims.On the other hand, if this group worships Ahl-ul-Bayt such as ‘Ali, Fatimah, Al-Hasan and Al-Husayn (may Allah be pleased with them) or any other member of Ahl-ul-Bayt by invoking them, appealing to and asking them for support and the like, or if they believe that they know the Ghayb (unseen) or other things that put them beyond the pale of Islam, it is impermissible to marry of them or eat from their slaughtered animals and they should be censured and deserted until they single out Allah with worship. He (Glorified be He) says: “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone”” [Al-Mumtahanah: 4]Allah (Glorified and Exalted be He) also says:”And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” [Al-Mu’minun: 117]He (Glorified and Exalted be He) also says: “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad صلى الله عليه وسلم) like Him Who is the All-Knower (of everything).” [Fatir: 13-14]Allah (Glorified and Exalted be He) also says: “Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh, nor can they perceive when they shall be resurrected.”” [Al-Naml: 65]Allah (Glorified and Exalted be He) also says: “And with Him are the keys of the Ghaib (all that is hidden), none knows them but He.” [Al-An’am: 59]Allah (Glorified and Exalted be He) also says: “Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”” [Al-A’raf: 188]The Ayahs stressing this meaning are abundant, it is also authentically reported that the Messenger of Allah (peace be upon him) said: ““The keys of Ghayb (the Unseen) are five; no one knows them but Allah” then he recited Allah’s (Glorified be He) Saying, “Verily Allâh, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allâh is All-Knower, All-Aware (of things).”[Luqman: 34]” 6It is also authentically reported that he (peace be upon him) said: “Whoever dies while still worshipping a rival to Allah, will enter Hellfire.”7Also in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) the Prophet (peace be upon him) was asked “What is the greatest sin?” He said: “That you set up a rival to Allah though He created you.” 8Moreover, it is recorded in the Sahih of Muslim on the authority of Amir-ul-Mu’minin ‘Ali ibn Abu Talib (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Allah curses the one who slaughters (a sacrifice) to other than Allah.” 9There are many Hadiths denoting the obligation of sincerity to Allah in worship, and the prohibition of associating others with Him in worship, and that He (Glorified be He) Alone has the knowledge of Ghayb. What we have mentioned is convincing and sufficient for a truth seeker inshaa’ Allah (If Allah wills). Allah is the One Who grants success and guides whoever He wants to the right path. As for the claim that this sect is the saved group and that they are following the truth and others are following falsehood, this is replied to by saying: whoever claims something, their claim should not be taken for granted but the necessary proof should be established first. Allah (Glorified be He) says: “Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.”” [Al-Baqarah: 111]The Prophet (peace be upon him) also said: “If people are to be given according to their claims, some people would have claimed the blood and properties of others.” 10 This Hadith is agreed upon by Imams Al-Bukhari and Muslim from the Hadith narrated by ‘Abdullah ibn Abbas (may Allah be pleased with both of them).Furthermore, it is authentically reported in many Hadiths that he (peace be upon him) said: “The Jews have split up into seventy one sects, and the Christians into seventy two sects, and my Ummah (nation of creed) will break off into seventy three sects, all of them will be in Hellfire except one. It was said: “O Messenger of Allah! Who is that one?” He (peace be upon him) said: “The one that follows my guidance and that of my companions.””11Thus, this Hadith and other authentic Hadiths stress this meaning such as the Prophet’s (peace be upon him) saying: “My entire Ummah will enter Jannah (Paradise) except him who refuses. They said: O Messenger of Allah, who will refuse? He said, “Whoever obeys me will enter Jannah and whoever disobeys me is the one who refuses.””12It indicates that the saved group of this Ummah is the one that abides by the way of the Messenger of Allah (peace be upon him) and His Sahabah (may Allah be pleased with them) in their ‘Aqidah (creed), sayings, and deeds.The Noble Book of Allah affirms the Sunnah of His Honest Messenger (peace be upon him) that the saved group refers to those who follow Allah’s Book and the Sunnah of His Messenger (peace be upon him). Those who rightly follow the way of his companions (may Allah be pleased with them). Allah (Glorified and Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins.” [Aal Imran: 31]Allah (Glorified and Exalted be He) also says: “And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [Al-Tawbah: 100]These two Noble Ayahs show that the evidence that loving Allah is attained by following His Messenger Muhammad (peace be upon him) in ‘Aqidah, sayings and deeds, and following his Sahabah of the Muhajirin (Emigrants from Makkah to Madinah), Ansar (Helpers, inhabitants of Madinah who supported the Prophet) and those who had followed them righteously in ‘Aqidah, sayings and deeds, for they are the people of Jannah and dignity. They are the ones who will be rewarded by Allah’s Contentment and Pleasure with them and those who will enter Jannah for eternity. This is crystal clear for whoever has a little portion of knowledge and Din (Religion).May Allah guide us and all Muslim fellows to the right way, the way of those on whom He has bestowed His Grace amongst the Prophets, his followers who were the first and foremost to believe in him, and the martyrs! May He make us amongst the followers of our Prophet Muhammad (peace be upon him) in virtue! He is the Helper and Most able to do it. May peace and blessings be upon His Slave, Messenger, Khalil (beloved, close elect), and the one entrusted with His Revelation, our Prophet Muhammad, his family, Companions, and those who followed them in virtue until the Day of Resurrection. Al-Tirmidhi, Sunan, Book on Salah, no. 189; Abu Dawud, Sunan, Book on Salah, no. 499; Ibn Majah, Sunan, Book on Adhan and acts of Sunnah related to it, no. 706; Ahmad ibn Hanbal, Musnad, vol. 4, p. 43; and Al-Darimy, Sunan, Book on Salah, no. 1187. ↩ 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Abu Dawud, Book on tribute, spoils, and rulership, no. 2954; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, no. 206. ↩ Al-Nasa’i, Sunan, Book on ‘Aqiqah, no. 4219. ↩ Al-Bukhari, Sahih, Book on Tafsir, no. 4627; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 52. ↩ Al-Bukhari, Sahih, Book on Tafsir, no. 4497; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 374. ↩ Al-Bukhari, Sahih, Book on Tafsir, no. 4477; Muslim, Sahih, Book on faith, no. 86; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3183; Al-Nasa’i, Sunan, Book on sanctity of blood, no. 4014; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 380. ↩ Muslim, Sahih, Book on sacrifices, no. 1978; Al-Nasa’i, Sunan, Book on sacrifices, no. 4422; and Ahmad ibn Hanbal, vol. 1, p. 118. ↩ Al-Bukhari, Sahih, Book on Tafsir, no. 4552; Muslim, Sahih, Book on judicial decisions, no. 1711; Al-Nasa’i, Sunan, Book on the manners of judges, no. 5425; and Ibn Majah, Sunan, Book on judgments, no. 2321. ↩ Al-Tirmidhi, Sunan, Book on faith, no. 2641. ↩ Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7280; Muslim, Sahih, Book on rulership, no. 1835; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 361. ↩ " }, { "title": "Obligation of enjoining good and forbidding evil", "date": "2020-09-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/importance-enjoin-good-forbid-evil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 09, 1442", "link": null, "summary": "A Muslim should recognize what is good and evil by acquiring knowledge and understanding the teachings of Islam, then, undertake the obligation of enjoining good and forbidding evil. Knowing and understanding the teachings of Islam constitute a sign of man's happiness and that Allah (Exalted be He) wants to do good to him.", "category": ["muqolat","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, and peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow his guidance! To proceed:It is one of the fundamental and best acts of worship that Muslims exchange advice, guide to goodness and enjoin one another to truth and patience. A Muslim should warn others against committing the violations of Islam and what displeases Allah (Exalted be He) or whatever distances one from His Mercy. I implore Allah (Glorified and Exalted be He) to purify our hearts and set aright our deeds and that of the Muslims. I ask Him to confer on us understanding of Islam, make us steadfast on it, support it and make it reign supreme! We invoke Allah to correct the Muslim rulers, guide them to all goodness, guide their retinue and help them do what is in the interest of people and their lands! We ask Allah to endow them with understanding of Islam and enlighten their chests to rule by His Shar’i (Law) and be firm on it. Indeed, Allah is the One Who is Capable of doing that!O Muslims! Enjoining good and forbidding evil is a very important topic worthy of attention, because the interest and salvation of the Ummah (nation based on one creed) lie in undertaking it; whereas, neglecting it causes great danger and corruption because of the disappearance of virtues and the spread of vice. Allah (Glorified and Exalted be He) expounds in the Glorious Qur’an the great status of enjoining good and forbidding evil in Islam to the extent that He mentioned it prior to faith, which is the very foundation of Islam as Allah (Exalted be He) says: “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh.” [Aal Imran: 110]The only wisdom we know behind such an order is the greatness of this obligation and the major public interests resulting from implementing it, particularly at this time, which requires the activation of the obligation of enjoining good and forbidding evil due to the appearance of misdeeds and the spread of forms of Shirk (associating others with Allah in His Divinity or worship) and Bid’ah (innovation in religion) on earth. Muslims at the time of the Prophet (peace be upon him), his Companions and the Salaf (righteous predecessors) respected this obligation and carried it out in the best manner. Certainly, the later generations desperately need this obligation to be carried out more than the first ones due to the prevalence of ignorance, lack of knowledge and people’s negligence of this mandatory matter. Currently, the matter becomes more more serious and dangerous since evil, corruption and callers to falsehood prevail, in addition to the fact that those who call to goodness are very rare.Therefore, Allah (Glorified be He) orders and urges Muslims to enjoin good and forbid evil, giving it precedence over faith in the Ayah (Qur’anic verse) of Aal ‘Imran, which reads: “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind” [Aal Imran: 110] It means that the Ummah of the Prophet Muhammad (peace be upon him) is the best nation in the Sight of Allah. This fact is confirmed by a Sahih (authentic) Hadith in which the Prophet (peace be upon him) said: “You are the final of seventy nations, you are the best and most honored among them to Allah.” 1Past nations enjoined good and forbade evil as Allah (Exalted be He) sent His Messengers and revealed His Books to fulfill it. The very foundation of good is Tawhid (belief in the Oneness of Allah/ monotheism) and being sincere to Him; whereas, the very foundation of evil is Shirk (associating others with Allah in His Divinity or worship) and worshipping others apart from Allah. All the messengers of Allah were sent to call people to believe in the Oneness of Allah (Exalted be He), which is the highest point of good, and forbid them to associate others with Allah, which is the worst level of evil. When the Children of Israel did not observe this matter, Allah (Glorified and Exalted be He) said about them: “Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds.” [Al-Maidah: 78]Their disobedience is clearly explained in the following Ayah, which reads: “They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.” [Al-Maidah: 79]The great misdeed they committed was that they did not forbid one other from evil. Allah (Exalted be He) says: “That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed.” [Al-Maidah: 78-79]This Ayah pinpoints the great danger of neglecting this obligation. On the other hand, Allah (Glorified and Exalted be He) praises one of their nations in this respect. Allah (Glorified be He) says in Surah (Qur’anic chapter) Aal ‘Imran “…a party of the people of the Scripture stand for the right, they recite the Verses of Allâh during the hours of the night, prostrating themselves in prayer. They believe in Allâh and the Last Day; they enjoin Al-Ma‘rûf (Islâmic Monotheism, and following Prophet Muhammad صلى الله عليه وسلم) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad صلى الله عليه وسلم); and they hasten in (all) good works; and they are among the righteous. And whatever good they do, nothing will be rejected of them; for Allâh knows well those who are Al-Muttaqûn (the pious - See V.2:2).” [Aal Imran: 113-115]This is a group from the People of the Book who did not experience the same affliction befalling those who did not enjoin good or forbid evil. Allah (Glorified be He) praises them for that act. In another Ayah in Surah Al-Tawbah, Allah (Glorified be He) mentions the obligation of enjoining good and forbidding evil before establishing Salah (Prayer) and paying Zakah (obligatory charity). This order shows the great status of this matter. Though the act of enjoining good and forbidding evil is a collective obligation, Allah (Exalted be He) mentioned it before the establishment of Salah and payment of Zakah in this Ayah. Allah (Glorified be He) says: “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.” [Al-Tawbah: 71]The order of enjoining good and forbidding evil comes before the order to perform Salah, which is the main foundation of Islam and its greatest pillar second to the two Shahadahs (Testimonies of Faith). So, why was this obligation mentioned first? Indeed, this obligation was mentioned first to illustrate the dire need and necessity for it, because by observing this matter the affairs of the Ummah will be set aright. This also helps goodness prevail, virtues appear and vices disappear in the Ummah. It encourages Muslims to cooperate on goodness, advise one another, fight in the Cause of Allah, do all good deeds and keep away from every evil one. When Muslims stop enjoining good and forbidding evil, there are devastating disasters, evil acts spread, the Ummah disunites and hearts become hardened or even dead.Neglecting this obligation causes vices to appear and prevail and virtues to disappear. Moreover, the people’s rights will be lost and the advocates of falsehood will dominate. Any land, where the obligation of enjoining good and forbidding evil is absent, experiences these evil consequences, so that vices spread, evil arises and corruption prevails. Allah (Glorified be He) states that those who enjoin good, forbid evil, establish Salah, pay Zakah (obligatory charity) and obey Allah (Exalted be He) and His Messenger (peace be upon him) are the people who deserve mercy. Allah (Glorified be He) says: “Allâh will have His Mercy on them.” [Al-Tawbah: 71]This shows that man obtains the Mercy of Allah (Exalted be He) by obeying Him and following His Shari’ah (Law), particularly in the issue pertaining to enjoining good and forbidding evil. Allah’s Mercy is not attainable through mere wishes, or a noble family background, such as being from Quraysh or Banu Hashim or whatsoever, or that according to one’s position, such as being a king, or a president or a minister or any good post. Also, man cannot attain Allah’s Mercy by money or trade or by a large number of factories one owns or anything of people’s affair; the Mercy of Allah can be attained by obeying Allah and His Messenger (peace be upon him) and following His Shari’ah.Enjoining good, forbidding evil, establishing Salah, paying Zakah and obeying Allah (Exalted be He) and His Messenger (peace be upon him) in every order constitute the major credits that qualify man to taste the Mercy of Allah. Those who do these acts are the ones who truly hope for Allah’s Mercy, and fear and venerate Him. How unjust is the one who disobeys Allah’s Commands and commits His Prohibitions; even if he claims that he fears Allah and hopes for His Reward. The person who truly reveres Allah, fears Him and hopes for His Reward, is the one who carries out His Commands, follows His Shari’ah, fights in His Cause, enjoins good and forbids evil.Allah (Glorified be He) says in Surah Al-Baqarah: “Verily, those who have believed, and those who have emigrated (for Allâh’s Religion) and have striven hard in the Way of Allâh, all these hope for Allâh’s Mercy.” [Al-Baqarah: 218]Allah (Glorified be He) made them hope for His Mercy when they believed in Him, strived hard and emigrated for the sake of their faith. Allah (Exalted be He) did not say that those who constructed palaces, augmented their trade, had various jobs or enjoyed a noble family background are the ones who hope for Allah’s Mercy. Instead, Allah (Glorified be He) says: “Verily, those who have believed, and those who have emigrated (for Allâh’s Religion) and have striven hard in the Way of Allâh, all these hope for Allâh’s Mercy. And Allâh is Oft-Forgiving, Most-Merciful.” [Al-Baqarah: 218]One’s hope for Allah’s Mercy and fear of His Punishment come after obeying Allah (Exalted be He) and His Messenger (peace be upon him) that includes enjoining good and forbidding evil. In another Ayah, Allah (Glorified be He) makes success exclusive to those who call for goodness and those who enjoin good and forbid evil. Allah (Glorified and Exalted be He) says: “Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful.” [Aal Imran: 104]Allah (Glorified be He) indicates that people who possess the qualities of calling to goodness, enjoining good and forbidding evil are those who are successful. Though other believers are successful to a lesser degree as they give up some of these qualities for a Shar’i (Islamically legal) reason, the perfect and successful persons are those who call to goodness, enjoin it and practice it as well as forbid evil and avoid it. However, those who enjoin good and forbid evil for other evil purposes, such as Riya’ (showing-off ), seeking a good reputation, seeking worldly gains or the like, or those who do not offer good deeds or commit evil - are all the worst people for whom will be worst destination.In the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim),it was narrated on the authority of Usamah ibn Zayd (may Allah be pleased with him) that the Prophet (peace be upon him) said: “On the Day of Resurrection, a man will be brought and thrown in Hell-Fire. His intestines will then pour forth and he will revolve around them like a donkey revolves around a millstone. The people of Hell would gather around him and say: O, so and so, what happened to you? Did you not use to command us to adhere to right and forbid us to do wrong? He will say: Of course, it was so; but I used to enjoin right but did not practice it myself and I used to forbid wrong but committed it.” 2This is the state of the person who does not practice what he preaches - may Allah save us from that. He will be the first one to be thrown into Hell and his evil will be disclosed to all people. The inmates of Hell will watch him and wonder how this man is cast into Hell. Additionally, he will revolve in Hell like a donkey revolves around a millstone and his intestines will then pour forth and be drawn behind him because he used to enjoin good but did not practice it and he used to forbid evil but committed it. Therefore, a Muslim should enjoin good and practice it and forbid wrong and avoid it.Every Muslim must come up with this great obligation that Allah (Exalted be He) detailed it clearly in the Quran, encouraged doing it and warned against neglecting it and cursed the one who renounced it. Muslims must respect, practice and abide by this obligation as an act of obedience to Allah (Glorified and Exalted be He) and in compliance to His Commands in order to keep away from His Punishment. The Sunnah of Allah’s Messenger (peace be upon him) supports this matter and explains it so clearly. In a Sahih Hadith, the Prophet (peace be upon him): “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by at least hating it and believing that it is wrong], and that is the weakest of faith.” Related by Imam Muslim in his Sahih book of Hadith. 3The Prophet (peace be upon him) clarified the three stages of enjoining good and forbidding evil:The first stage: forbidding evil with the hand of a capable person by emptying vessels that contain Khamr (intoxicants), destroying instruments of entertainment, stopping man from doing evil or oppression of people. Sultans or other able people in authority can do that. They can oblige people to perform Salah and carry out His Commands and Obligations. A believer plays this rule with his wife and children by enjoining them to observe the Commands of Allah (Exalted be He) and forbidding them to commit His Prohibitions with his hands if talking is not effective. Every man in authority, whether an emir, a Muhtasib, a chief of a tribe or anyone appointed by the Muslim ruler or his people in the absence of the public rulership, may implement this obligation according to his own capacity. If he could not, then, he moves to:The second stage which is enjoining good and forbidding evil with one’s tongue. He may request them to fear Allah, perform Salah, pay Zakah, stop doing a particular evil or the like. He may ask people to avoid Allah’s Prohibitions, be dutiful to parents and maintain kinship ties. In this stage, a Muslim enjoins good and forbids evil with one’s tongue. He admonishes and reminds people, checking the things they do in case there are mistakes he can comment on. Let him treat them in a good manner and with kindness. The Prophet (peace be upon him) said: “**Allah loves that one should be kind and lenient in all matters.” 4“Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective.” 5“A group from the Jews entered upon the Prophet (peace be upon him) and said: “Al-Sam Alaykum (i.e. death for you) O Muhammad.” Hearing that, ‘Aishah (may Allah be pleased with her) replied: “May Al-Sam and curse be upon you!” In another narration, she replied: “May Allah curse and be angry with you!” The Prophet (peace be upon him) said: “Wait, ‘Aishah Allah loves kindness in all matters.” She said: “Did you not hear what they said?” He replied: “Did you not hear my reply? I said to them, “and [death] upon you too. Do you not know that our supplications against them are answered, whereas theirs are not?” 6They were Jews but the Prophet (peace be upon him) treated them kindly hoping that they will be guided, follow the truth and head the call to faith.A Muslim who successfully enjoins good and forbids evil tries his best to be kind and use kind words when he passes by a non-observant man in a gathering, on the street or in any place. He should call them kindly and use kind words even if they argued with him over a matter they do not know or haughtily deny, he should argue with them in the best way. Allah (Glorified be He) says: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Al-Nahl: 125] and “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses)” [Al-Ankabut: 46]The People of the Book refer to the Jews and Christians who are disbelievers; yet, Allah (Exalted be He) says about them: “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [Al-Ankabut: 46] It means that those who do wrong, transgress or insult is to be encountered in a way other than argument in a better manner.Allah (Exalted be He) says: “The recompense for an evil is an evil like thereof” [Al-Shura: 40] And: “Then whoever transgresses the prohibition against you, you transgress likewise against him.” [Al-Baqarah: 184]Argument should be made in the best way so long as it is a context of learning, calling to goodness and explaining the truth. This is more likely to bring about good results. Sufyan Al-Thawri (may Allah be merciful to him) said: “A Muslim who enjoins good and forbids evil should be kind, just and knowledgeable regarding the point he enjoins or forbids.”This symbolizes the instruction of the Salaf (righteous predecessors) (may Allah be merciful to them) that a person in this respect should try to adopt kindness along with having knowledge, forbearance and deep insight. Therefore, he should not enjoin or forbid anything except with knowledge, kindness and the attitude of practicing what he preaches, so that people will imitate him. In Sahih Muslim, it was narrated on the authority of ‘Abdullah ibn Mas’ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Never a Prophet had been sent before me by Allah to his nation but he had among his people his disciples and companions who followed his way and obeyed his command. Then there came after them their successors who said whatever they did not practice and practiced whatever they were not commanded to do. He who strove against them with his hand is a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed.” 7This Hadith conveys the same meaning of the Hadith narrated by Abu Sa’id that lists the stages of forbidding evil, namely, with one’s hand, then, his tongue, then, with his heart. This is the way that the generations coming after their prophets should follow with their people. They should enjoin good, forbid evil, teach the rulings of Allah and strive hard with the hand, then, with tongue, and then, by the heart. Similarly, Muslim scholars, rulers, noble people and jurists must see to the Ummah of the Prophet Muhammad (peace be upon him) through calling them to Allah (Exalted be He), enjoining good, forbidding evil, teaching the ignorant, guiding those who are astray, implementing Hudud (prescribed penalties) and Shar’i Ta’zir (discretionary punishment) till people constantly observe Islam and adhere to the truth. They should carry out the Hudud and prevent them from committing anything that Allah (Exalted be He) prohibited so that no one oppresses the other or violates the Prohibitions of Allah (Exalted be He).It was authentically reported on the authority of Uthman ibn ‘Affan the Rightly-Guided Caliph (may Allah be pleased with him) saying: “Allah fulfills through the rulers what He does not fulfill through the Qur’an.” This was also narrated on the authority of ‘Umar (may Allah be pleased with him). The meaning of this report is correct. Many people do not heed the Commands of Allah (Exalted be He) even if you provided him with all relevant Ayahs (Qur’anic verses); when the ruler threatens him with beating, imprisonment, or the like, he submits and gives up his falsehood. That is because his heart is not sound and he has weak faith or even lacks it so that the Ayahs or Hadiths do not affect him. He only quits when he fears from the ruler, since the threat of the ruler is of great significance.For that reason, Allah (Exalted be He) ordained Qisas (just retaliation), Hudud and (ordained punishment for violating Allah’s Law), Ta’zir (discretionary punishments) for His Servants because they deter people from falsehood and all forms of oppression. Knowing that Allah (Exalted be He) establishes the truth through these deterrents, it is obligatory on the Muslim rulers to carry them out, assist those who carry them out, observe people, oblige them to hold the truth and stop their excess so they are not doomed by following the way of falsehood or become Satan’s assistants or soldiers against us.Were a Muslim unable to forbid evil with the hand or tongue, the heart would be the last tool. In other words, he should abhor evil with his heart and avoid sitting with those who do it. It was reported on the authority of ‘Abdullah ibn Mas’ud (may Allah be pleased with him) that one day a man said that he would be doomed if he stopped enjoining good and forbidding evil, but Ibn Mas’ud replied: “He shall perish whose heart does not recognize good and evil.”A Muslim should recognize what is good and evil by acquiring knowledge and understanding the teachings of Islam, then, undertake the obligation of enjoining good and forbidding evil. Knowing and understanding the teachings of Islam constitute a sign of man’s happiness and that Allah (Exalted be He) wants to do good to him. It was related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Mu’awiyyah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “If Allah wants to do good to a person, He makes him comprehend the religion.” 8When a Muslim attends circles of knowledge and asks about it in an attempt to deeply comprehend it, this indicates that Allah (Exalted be He) wants to do good to him. He should keep firm in that and never be weary or weaken. In a Sahih Hadith, the Prophet (peace be upon him) said: “If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise.” Related by Imam Muslim in his Sahih Book of Hadith. 9Seeking knowledge has a great status and belongs to the forms of making Jihad in the Cause of Allah (Exalted be He). Moreover, it is one of the means of salvation and guidance to goodness. A Muslim may achieve this matter by attending circles of knowledge, reading useful books that could be easily understood, listening to Khutbahs (sermons) and pieces of admonition and enquiring scholars - all these methods are useful. Seeking knowledge requires memorizing the Noble Qur’an, which is the basis and core of knowledge; it is strong rope of Allah, the most magnificent and noblest Book, the greatest guide to goodness and most effective deterrent against evil.My advice to every believer, male or female, is to attend to the Qur’an, recite it often and be keen to memorize it entirely or partially at least. Do not forget to reflect on and understand its contents that carry guidance and light to all humanity. Allah (Glorified be He) says: “Verily, this Qur’ân guides to that which is most just and right” [Al-Isra: 79] and “And this is a blessed Book (the Qur’ân) which We have sent down, so follow it and fear Allâh (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell).” [Al-An’am: 155]He (Exalted be He) also says: “Do they not then think deeply in the Qur’ân, or are their hearts locked up (from understanding it)?” [Muhammad: 24]We should carefully recite the Quran, memorize it, reflect upon it, understand it, act upon it and ask about its parts which may be difficult to understand. Along those lines, due care should be given to the Sunnah of the Messenger (peace be upon him) which is considered the second revelation. The Sunnah is the second source of Islam that explains and testifies to the Qur’an.The seeker of knowledge, as well as every Muslim should care about the Sunnah according to his own capacity and knowledge by memorizing and reading parts of it, such as memorizing the Forty Hadiths of Imam Al-Nawawi and its supplement by Ibn Rajab who completed them up to fifty Hadiths, which are a selection of the most comprehensive and beneficial Hadiths. These Hadiths are Jawami’ Al-Kalim (concise yet most comprehensive expressions) and every Muslim should memorize them. Also, ‘Umdat Al-Hadith, a book written by Al-Hafidh Abdul-Ghani Al-Maqdisi It is a great book in which the author collected about four hundred Hadiths with few ones selected from the most authentic Hadiths on the various subjects of Islam. It is a great favor from Allah (Exalted be He) that a Muslim memorizes them. Bulugh Al-Maram by Al-Hafidh Ibn Hajar is a great book, concise but fruitful, which is also a great asset for the Muslim who memorizes it. In the subject of ‘Aqidah (creed), there are two magnificent books written by Muhammad ‘Abdul-Wahhab (may Allah be merciful to him), namely, Kitab Al-Tawhid and Kashf Al-Shubuhat.The basic books related to ‘Aqidah include Al-‘Aqidah Al-Wasitiyyah by Shaykh-ul-Islam Ibn Taymiyyah. It is a good concise book that summarizes the creed of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). Also, the book of Al-Iman’ by Shaykh-ul-Islam Muhammad ibn ‘Abdul-Wahhab which is a very useful book that contains a collection of Hadiths relevant to Iman (faith/belief). Seekers of knowledge, males and females, should memorize whatever they could from these useful books along with reciting the Qur’an and committing it entirely or partially to memory. They may study in pairs and ask good teachers and scholars about matters that are ambiguous to them.A seeker of knowledge should seek guidance and support from Allah (Exalted be He) and do not become weak or lazy. He should manage his time and divide it into parts: a part for memorizing the texts; another part for asking about things that are difficult to understand; a third for fulfilling his social needs and a fourth part for offering his Salah, acts of worship and the different forms of Dhikr (Remembrance of Allah) and supplications.“Nur ‘Ala Al-Darb” is a very useful program for seekers of knowledge and the common Muslims, because it presents very important questions answered by a group of scholars known for their uprightness and sound knowledge. To benefit from this program, it is aired two times a day - one time between Maghrib (Sunset) and ‘Isha (Night) Prayers on Nida’ Al-Islam and another time at 09:30 P.M. At The Noble Qur’an Radio Station.There are many Hadiths related with regard to the issue of enjoining good and forbidding evil. For instance, the Prophet (peace be upon him) said that “Allah (Glorified and Exalted be He) says: “Enjoin good and forbid evil before you supplicate Me and I will not answer you and before you ask Me and I will not give you and before you ask Me for help and I will not help you.” 10In another narration reported on the authority of Hudhayfah, the Prophet (peace be upon him) said: “By Him in Whose Hand my soul is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted.” Related by Imam Ahmad. 11The task of enjoining good and forbidding evil is pivotal, as stated above. In a Hadith narrated on the authority of Ibn Mas’ud by Ahmad, Abu Dawud and Al-Tirmidhi the Prophet (peace be upon him) said: “When the Children of Israel fell into sins, their scholars forbade them, but they persisted. This would not prevent the scholars to sit, eat or drink with them. When it came to this, Allah led their hearts into evil ways and cursed them at the tongue of their prophets David and Jesus son of Mary “That was because they disobeyed and used to transgress the bounds (in their disobedience to Allâh, i.e. commit crimes and sins).” [Al-Maidah: 78]” 12In another narration, it reads: “The first defect (in religion) which affected the Children of Israel in the way that man would meet another and say to him: ‘Fear Allah and abstain from the sins you are doing.’ Then he would meet him the next day and find no change in him, but this would not prevent him from eating with him, drinking with him and sitting in his assemblies. When it came to this, Allah led their hearts into evil ways on account of their association with others, then cursed them.” 13Therefore, we should beware in case we are afflicted with the same punishment of those people, particularly there are some Hadiths stating that neglect of the obligation of enjoining good and forbidding evil prevents answering of supplications and achieving victory. Indeed, it is a great catastrophe. The punishment for leaving out this obligation includes defeat and disunity of Muslims, their enemies’ control over them and unacceptance of their supplications - There is neither might nor power except with Allah! Enjoining good and forbidding evil may become an individual obligation on the Muslim who sees an evil and there is nobody else to forbid it. In this case, he must forbid the evil on the condition that he is able to. The Prophet (peace be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by at least hating it and believing that it is wrong], and that is the weakest of faith.” Related by Muslim in his Sahih Book of Hadith. 3If they are a group of people, it becomes a collective obligation on them in the locality or village they live in or the tribe they belong to. If one of them changed the evil, it would be enough and he would have a reward; were all of them to leave it, they would entirely incur sin; the same rule of collective obligations. Supposing that there is only one scholar living in a particular country or tribe, it becomes an individual obligation on him to teach people, call them to Allah, enjoin them to do good and forbid them from doing evil as much as he could, as stated in the Hadiths mentioned above and supported by Allah’s (Exalted be He) Saying: “So keep your duty to Allâh and fear Him as much as you can” [Al-Taghabun: 16]Scholars, callers to Allah and those, who enjoin good and forbid evil, whom Allah guided to be patient, hope for Allah’s Reward and be sincere to Allah are the people of success and guidance through whom Allah benefited His Servants! Allah (Glorified be He) says: “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [Al-Talaq: 2-3] and “…and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him.” [Al-Talaq: 4]He (Glorified and Exalted be He) also says: “O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm.” [Muhammad: 7] and “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [Al Asr: 1-3]Therefore, the successful people in the worldly life and the Hereafter are those who have faith, do righteous deeds, enjoin one another to truth and enjoin one another to patience. It is clear that enjoining good, forbidding evil and enjoining one another to truth and patience fall under the forms of Taqwa (fear/wariness of offending Allah), but Allah (Glorified be He) mentioned them separately to better clarify it and encourage people to do it.All in all, whoever enjoins good, forbids evil and patiently calls to Allah and dies in that state will have possessed the great qualities of those who attained the full reward and eternal bliss. A Muslim is encouraged to observe these good qualities, as Allah (Exalted be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [Al-Maidah: 2]I implore Allah, with His Most Beautiful Names and Attributes, to guide us and all Muslims to beneficial knowledge and righteous deeds. I ask Him to grant us deep understanding of Islam, make us firm in it and help us undertake the obligation of enjoining good and forbidding evil according to our own capacities and capabilities. We implore Allah to guide the Muslim rulers and every concerned Muslim to patiently come up with this obligation in the best manner. May Allah help every Muslim fulfill their duties and advise people for His Sake for He is the Most Generous! May Allah’s peace and blessings be upon our Prophet Muhammad, his family, Companions and those who follow them in piety and righteousness! Related by Imam Ahmad, Musnad, the beginning of the Section on the Hadiths narrated by Al-Basrah narratorsh, Chapter on the hadiths narrated by Hakim ibn Mu’awiyah Al-Bahzy on the authority of his father Mu’awiyah, no. 19509. ↩ Related by Al-Bukhari, Book on the Beginning of Creation, Chapter on description of the Fire, and the fact that it is created, no. 3267; and Muslim, Book on asceticism and heart-softening narrations, Chapter on the punishment of one who commands others to do good but does not do it himself, no. 2989. ↩ Related by Muslim, Book on faith, Chapter on forbidding evil is a part of faith, no. 49. ↩ ↩2 Related by Al-Bukhari, Book on manners, Chapter on there should be kindness in all things, no. 6024. ↩ Related by Muslim, Book on righteousness, upholding ties of kinship, and good manners, Chapter on merit of benevolent treatment, no. 2594. ↩ Narrated by Al-Bukhari, Book on supplications, Chapter on the supplication of a servant is answered as long as he does not become impatient, no. 6401. ↩ Related by Muslim, Book on faith, Chapter on forbidding evil is a part of faith, no. 50. ↩ Narrated by Al-Bukhari, Book on knowledge, Chapter on when Allah desires good for someone, He gives him correct understanding in religion, no. 71; and Muslim, Book on Zakah, Chapter on it is forbidden to beg, no. 1037. ↩ Related by Muslim, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, Chapter on gathering for reciting the Qur’an and remembrance of Allah, no. 2699. ↩ Related by Imam Ahmad, Rest of the section on Al-Ansar, no. 24727. ↩ Related by Imam Ahmad, Rest of the section on Al-Ansar, Chapter on the hadiths narrated by Huzayfah ibn Al-Yaman (may Allah be pleased with him), no. 22790. ↩ Related by Al-Tirmidhy, Book on Tafsir, Chapter on Surah Al-Ma’idah, no. 3047; and Ahmad, Musnad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, Chapter on the hadiths narrated by Abdullah ibn Mas’ud (may Allah be pleased with him), no. 3705. ↩ Related by Al-Tirmidhy, Book on Tafsir, Chapter on Surah Al-Ma’idah, no. 3048; Abu Dawud, Book on battles, Chapter on commanding right and forbidding wrong, no. 4336; and Ibn Majah, Book on trials, Chapter on commanding right and forbidding wrong, no. 4006. ↩ " }, { "title": "Ruling on kufr 'Amali (disbelief in actions)", "date": "2020-09-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-kufr-amali/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 07, 1442 AH", "link": null, "summary": "Can a person commit Kufr Amali (disbelief in actions) which takes them out of Islam in normal cases?", "category": ["general","kufr"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Can a person commit Kufr `Amali (disbelief in actions) which takes them out of Islam in normal cases?Answer:The Kufr ‘Amali which takes a person out of Islam includes performing Sujud (Prostration) and slaughtering animals for other than Allah. According to Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream), the acts which indicate offering a sacrifice to the idols, Jinn or the planets, offering Salah or prostrating oneself before them, cursing the religion or the Messenger, or mocking at Allah or the Messenger fall into major Kufr ‘Amali." }, { "title": "We do not declare a Muslim as a disbeliever for committing a sin unless he believes it is lawful.", "date": "2020-09-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-takfir-on-sinners/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 07, 1442", "link": null, "summary": "Ahlus-Sunnah do not consider a person who commits sins while knowing that they are Haram as a kafir but he is regarded as disobedient and of weak belief and should be submitted to Had.", "category": ["fatwas","takfir","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some people ascribe the following saying of Salaf (righteous predecessor): “We do not declare a Muslim as a disbeliever for committing a sin unless he believes it is lawful.” to Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds), is this right?Answer:This is wrong for this is the saying of Ahl-ul-Sunnah (followers of Sunnah). The adherents to Sunnah see that the person who commits a sin is not to be deemed as non-Muslim as long as he does not consider sins as lawful.For example, the adulterer and drunkard should not be deemed as non-Muslim unless they consider their evil deeds are allowable. On the other hand, Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief) deem a person a non-Muslim by the mere doing of sins. Anyhow, Ahl-ul-Sunnah say that a sinner is disobedient to Allah that should be submitted to Had (ordained punishment for violating Allah’s Law) and, in addition, he should offer repentance to Allah but in no way can he be regarded as a non-Muslim as long as he does not deem sins allowable such as adultery, wine, usury and the like. He is regarded as disobedient to Allah and of weak belief.This is the opinion of Ahl-ul-Sunnah which is at variance with that of Khawarij and Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief). It becomes known that Ahl-ul-Sunnah do not consider a person who commits sins while knowing that they are Haram (prohibited) as non-Muslim but he is regarded as disobedient and of weak belief and should be submitted to Had." }, { "title": "Ruling on making Sujud and slaughtering for other than Allah out of ignorance", "date": "2020-09-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-commit-shirk-out-of-ignorance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 07, 1442 AH", "link": null, "summary": "What is the ruling on making prostration and slaughtering for other than Allah out of ignorance?", "category": ["fatwas","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on making Sujud (Prostration) and slaughtering for other than Allah out of ignorance? Is doing these acts ignorantly the same as doing them intentionally?Answer:These acts fall into the matters the Muslim should not ignore. The doer of these acts is deemed a Kafir (disbeliever) and must perform Tawbah (repentance to Allah). Allah accepts a person whose Tawbah is sincere. On the day of the Liberation of Makkah, some Mushriks (persons who associate others with Allah in His Divinity or worship) who were known for strong disbelief and misguidance performed Tawbah and Allah accepted it.As for the report that Mu’adh ibn Jabal prostrated himself before the Prophet (peace be upon him), it was allegorically interpreted and is regarded as acceptable. The Prophet (peace be upon him) explained to Mu’adh that his act is Haram (prohibited) and that the person should make Sujud only for Allah. 1 Allah (Exalted be He) says: “So fall you down in prostration to Allâh and worship Him (Alone).” [Al-Najm:64] Mu’adh was ignorant of the ruling and the Prophet (peace be upon him) made it clear for him and all Muslims that Sujud is an exclusive right of Allah. 2He (Exalted be He) says: “So fall you down in prostration to Allâh and worship Him (Alone).” [Al-Najm: 62]“Say (O Muhammad peace be upon him): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). “He has no partner.” [Al-An’am: 162]Thus, whoever makes Sujud for anyone or anything other than Allah is a Kafir and required to perform Tawbah.Admin note: Al-Tirmidhi [Book on breastfeeding] no. 1079: When Mu‘adh arrived from Syria, he prostrated to the Prophet (peace be upon him) who said, “What is this, O Mu‘adh?”, he (Mu‘adh) said, “I went to Syria and saw them prostrating to their archbishops and patriarchs, so I wished that we do the same for you.” The Messenger of Allah (peace be upon him) said, “Do not do that! If I were to command anyone to prostrate to other than Allah, I would have commanded the wife to prostrate to her husband.” —— Another Hadith narrated by Abu Dawud [Book on marriage] no. 1828: He (peace be upon him) said to Mu‘adh ibn Jabal (may Allah be pleased with him), “Tell me, if you were to pass by my grave, would you prostrate yourself before it?” He (Muadh) said, “No.” He (peace be upon him) said, “Then do not do this.” ↩ The Prophet (peace be upon him) said, “Sujud (prostration) is only right for Allah.” Narrated by Imam Ahmad [Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 12153, with the wording: “No person should prostrate to another.”] ↩ " }, { "title": "Biography of Shaykh Ibrahim Ibn Muhammad Aal Al-Shaykh", "date": "2020-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/ibrahim/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 6, 1442 AH", "link": null, "summary": "He acquired knowledge from his father and many Shaykhs, including His Eminence Shaykh Ibn Baz, Shaykh Muhammad Al-Amin Al-Shanqyti, and many others.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name and Lineage:Shaykh Ibrahim ibn Muhammad ibn Ibrahim ibn ‘Abdul-Latif ibn ‘Abdul-Rahman ibn Hasan ibn Imam Muhammad ibn ‘Abdul-WahhabHis Birth:Shaykh Ibrahim ibn Muhammad Al Al-Shaykh was born in 1344 A.H.His Education:Shaykh Ibrahim memorized the Ever-Glorious Qur’an during his childhood at the schools of ‘Abdullah ibn Mufayrij (may Allah be merciful to him) and ‘Ali ibn ‘Abdullah Al-Yamany. He studied the science of Tajwid (reciting the Qur’an following the rules of recitation) under the tutelage of Shaykh Sa’ad Waqqas (may Allah be merciful to him) in Makkah. He accompanied his father (may Allah be merciful to him) to the learning circles where he studied jurisprudence, Tawhid (belief in the Oneness of Allah/monotheism), and grammar. He then joined the Educational Institute and graduated from the college of Shari’ah in Riyadh in 1376 A.H. Then he was appointed as director of the Department of Ifta’, and later as deputy to the Mufty. After the death of his father (may Allah be merciful to him), Shaykh Ibrahim was chosen as the Chairman of the General Presidency for Ifta’ and the Supervision of Religious Affairs, which was later organized and renamed as the Presidency of the Departments of Scholarly Research, Ifta’, Da’wah, and Guidance. He remained Chairman for six years, during which the Council of Senior Scholars was established and he was chosen to be a member of it and as the Chairman of the Permanent Committee for Scholarly Research and Ifta’. He also presided over the awareness campaigns during Hajj for several years.His Shaykhs:He acquired knowledge from his father and many Shaykhs, including His Eminence Shaykh ‘Abdul-Aziz ibn ‘Abdullah ibn Baz, His Eminence Shaykh Muhammad Al-Amin Al-Shanqyty (may Allah be merciful to him), and many others. He supervised the work of both the preachers abroad and the guides inside the Kingdom. He was nominated as Minister of Justice. After the death of His Eminence Shaykh ‘Abdullah ibn Hamid, Chief Justice of the Supreme Council of Justice, (may Allah be merciful to him), Shaykh Ibrahim was appointed as Acting Chief Justice. He followed up and supervised the work of the judges and notaries public, with the result that justice was served well during his time and many Shar’i courts were opened across the Kingdom.He participated in many Islamic conferences and exerted much effort in urging people to adhere to, apply, and substitute the Islamic Shari’ah for the positive laws in Islamic countries. He participated in many of the various committees in the country. Having performed many services for the country for a long period of time, he asked the ruler – may Allah protect him – to retire him due to his health conditions in late 1409 A.H.He was characterized as having good morals and a commitment to doing good for the people. He died (may Allah be merciful to him) on Thursday, 22 Rabi’ Al-Awwal, 1428 A.H." }, { "title": "Biography of Shaykh Bakr Abu Zayd", "date": "2020-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/bakr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 6, 1442 AH", "link": null, "summary": "Shaykh Bakr studied until the second year of elementary school, and then in 1375AH. he moved to Riyadh where he continued his elementary studies, joined the Educational Institute.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name and Lineage:Bakr ibn ‘Abdullah Abu Zayd ibn Muhammad ibn ‘Abdullah ibn Bakr ibn ‘Uthman ibn Yahya ibn Ghayhab ibn Muhammad. He descended from the tribe of Zayd Al-A’la, who is Zayd ibn Suwayd ibn Zayd ibn Suwayd ibn Zayd ibn Haram ibn Zayd Al-Qada’i from the famous Bani Zayd Al-Qada’iyyah tribe from the Al-Washm area of Najd, where he was born in 1365 A.H.His Educational Background:Shaykh Bakr studied until the second year of elementary school, and then in 1375 A.H. he moved to Riyadh where he continued his elementary studies, joined the Educational Institute, and graduated from the Faculty of Shari’ah as an associate with first class honors in 1387 A.H./1388 A.H.In 1384 A.H. he moved to Al-Madinah, where he worked as a librarian in the General Library of the Islamic University.In addition to his regular studies, he attended the learning circles of many Shaykhs in Riyadh, Makkah, and Al-Madinah.In Riyadh, he studied the science of Miqat (science of chronological or astronomical times for calculating ephemerides and the time of prayer) under Shaykh Salih ibn Mutlaq, and studied 25 points from Maqamat Al-Hariry, which his Shaykh had already memorized in its entirety. In Fiqh (Islamic jurisprudence), he studied the book of Al-Buyu` (Sales) from Al-Hajawi’s Zad Al-Mustaqni.In Makkah, he studied the book of Hajj from Al-Majd ibn Taymiyyah’s Al-Muntaqa under Shaykh ‘Abdul-Aziz ibn ‘Abdullah ibn Baz (may Allah be merciful to him) during the Hajj season at Al-Masjid Al-Haram in 1385 A.H.He sought authorization from a teacher in Al-Masjid Al-Haram, namely Shaykh Sulayman ibn `Abdul-Rahman ibn Hamdan, who personally wrote an authorization for him to teach all the books of the Sunnah.In Al-Madinah, he studied Ibn Hajar’s Fath Al-Bary and Bulugh Al-Maram under Shaykh Ibn Baz (may Allah be merciful to him), including a number of theses in Fiqh, Tawhid (belief in the Oneness of Allah/monotheism), and Hadith in his house. In short, he frequented him for two years, after which Shaykh Ibn Baz (may Allah be merciful to him) authorized him to teach these books.After moving to Al-Madinah, he also frequented Shaykh Muhammad Al-Amin Al-Shanqity (may Allah be merciful to him) for approximately 10 years, until the Shaykh (may Allah be merciful to him) died during Hajj in 1393 A.H. In Tafsir (explanation/exegesis of the meanings of the Qur’an), he studied the Shaykh’s Adwa’ Al-Bayan, and the Shaykh’s thesis, Adab Al-Bahth Wal-Munazarah. He also studied Ibn `Abdul-Bar’s Al-Qasd Wal-Umam and some of Al-Inabah. In all, he has received approximately 20 authorizations (to teach different books of knowledge) from the scholars of Makkah, Al-Madinah, Riyadh, Morocco, Syria, India, and Africa, among others.In 1399 A.H./1978 C.E., he studied at the High Judicial Institute as an associate, where he achieved a Master’s degree, and in 1403 A.H./1982 C.E. he achieved a Doctorate.His Active Life:After graduating from the Faculty of Shari`ah in 1387 A.H./1966 C.E., he was selected as a judge for Al-Madinah, whereby a Royal Decree was issued to appoint him. He continued in this post until 1400 A.H.He was also a teacher in the Prophet’s Mosque from the time of his appointment in 1390 A.H. until 1400 A.H.In 1391 A.H., a Royal Decree was issued appointing him as an Imam and preacher at the Prophet’s Mosque, and he continued in this post until the beginning of 1396 A.H.In 1400 A.H., a decree was issued by the Council of Ministers selecting him as general procurator for the Ministry of Justice. He continued in this post until the end of 1412 A.H., when a Royal Decree was issued appointing him to the rank of excellence, and in turn a member of the Permanent Committee for Scholarly Research and Ifta’, and also the Council of Senior Scholars.In 1405 A.H., a Royal Decree was issued appointing him as representative of the Kingdom at the International Islamic Fiqh Academy, which was created by a decision made by the Organization of the Islamic Conference, and he was subsequently selected as President of the Academy.In 1406 A.H., he was appointed as a member of the Fiqh Council of the Muslim World League.The Shaykh has approximately 66 publications to his name, ranging from Hadith, Fiqh, Arabic, and others, with the number consistently rising due to his ongoing efforts. He is currently participating in a number of committees and conferences inside and outside the Kingdom.His Works:He has written many books on Hadith, Fiqh, linguistics, and general knowledge, of which he has printed the following:First, Fiqh:The first fifteen to be listed below have been compiled into three volumes related to newly arisen Fiqh matters: Al-Taqnin Wa Al-Ilzam Al-Muwada`ah Fi Al-Istilah Ajhizat Al-In’ash Wa ‘Alamat Al-Wafah Tifl Al-Anabib Khitab Al-Daman Al-Banky Al-Hisab Al-Falaky Al-Buslah Al-Ta’min Al-Tashri’ Wa zira’at Al-A’da’ Taghrib Al-Alqab Al-`Ilmiyyah Bitaqat Al-‘Itiman Bitaqat Al-Takhfid Al-Ubil Al-Muthamanah Fi Al-`Aqar Al-Tamthil Al-Taqrib Li `Ulum Ibn Al-Qayyim, 1 volume. Al-Hudud Wa Al-Ta`zizat, 1 volume Al-Jinayah `Ala Al-Nafs Wama Dunaha, 1 volume Ikhtiyarat Ibn Taymiyyah by Al-Burhan Ibn Al-Qayyim Hukm Al-Intima’ Ila Al-Firaq Wa Al-Ahzab Wa Al-Jama`at Al-Islamiyyah, 1 volume. Mu`jam Al-Manahy Al-Lafdhiyyah, 1 volume. La Jadid Fi Ahkam Al-Salah Tasnif Al-Nas Bayn Al-Dhan Wa Al-Yaqin Al-Ta`alum Hulyat Talib Al-`Ilm Adab Talib Al-Hadith Min Al-Jami` by Al-Khatib Al-Riqabah `Ala Al-Turath Tasmiyyat Al-Mawlud Adab Al-Hatif Al-Farq Bayn Had Al-Thawb Wa Al-Azrah Adhkar Tarafay Al-Nahar Al-Madkhal Al-Mufassal Ila Madh-hab Al-Imam Ahmad ibn Hanbal, two volumes. Al-Bulghah Fi Fiqh Imam Ahmad ibn Hanbal, 2 volumes. Fatwa Al-Sin `An Muhimmat Al-Masa’il;Second, Hadith and its sciences: Al-Ta’sil Li Usul Al-Takhrij Wa Qawa’id Al-Jarh Wa Al-Ta’dil, 3 volumes, the first volume has been printed Ma`rifat Al-Nask Wa Al-Suhuf Al-Hadithah Al-Tahdith Bima La Yasih Fihi Hadith Al-Jad Al-Hathith Fi Ma`rifat Ma Lays Bihadith by Al-Ghazy;Al-Ajza’ Al-Hadithiyyah, which comprises five treaties in one volume listed below: Marwiyyat Du’a Khatm Al-Qur’an Al-Karim Nusus Al-Hiwalah Ziyarat Al-Nisa’ Lil Qubur Mas-h Al-Wajh Bi Al-Yadayn Ba`d Raf’ihima Bi Al-Du’a Da’f Hadith Al-‘AjnThird, General Knowledge:Al-Nazha’ir, which comprises four treaties in one volume: Al-‘Uzzab Min Al-‘Ulama’ Wa Ghayrihim Al-Tahawwul Al-Madh-haby Al-Tarajim Al-Dhatiyyah Lata’if Al-Kalim Fi Al-`Ilm Tabaqat Al-Nassabin, 1 volume Ibn Al-Qayyim, Hayatuh, Atharuh, Mawariduh, 1 volumeAl-Rudud, which comprises the first five treaties listed below into one volume: Al-Rad `Ala Al-Mukhalif Tahrif Al-Nusus Bara’it Ahl Al-Sunnah Min Al-Waqi’ah Fi ‘Ulama’ Al-Ummah ‘Aqidat ibn Abu Zayd Al-Qayrawany Wa ‘Abath Ba’d Al-Mu`asirin Biha. Al-Tahdhir Min Mukhtasarat Al-Sabuni Fi Al-Tafsir Bida` Al-Qurra’ Khasa’is Jazirat Al-`Arab Al-Suhub Al-Wabilah ‘Ala Dara’ih Al-Hanabilah, 3 volumes by Shaykh Muhammad ibn `Abdullah ibn Humayd (Mufty of Hanabilah in Makkah in 1296 A.H.) Tas-hil Al-Sabilah Ila Ma’rifat ‘Ulama’ Al-Hanabilah, by Shaykh Salih ibn ‘Abdul-Aziz ibn `Uthaymin Al-Makki, edited into 1 volume ‘Ulama’ Al-Hanabilah Min Al-Imam Ahmad Ila Wafiyyat Al-Qarn Al-Khamis ‘Ashr, 1 volume based on the arrangement of Al-A`lam by Al-Zarkaly Du`a’ Al-Qunut Fat-hullah Al-Hamid Al-Majid Fi Sharh Kitab Al-Tawhid, by Shaykh Hamid ibn Muhammad Al-Sharqy, 1 volume Nazariyyat Al-Khalt Bayn Al-Islam Wa Ghayrahu Min Al-Adyan Taqrib Adab Al-Bahth Wa Al-Munazarah Jabal Il-Al Bi ‘Arafat, historical and Shar`y verification Madinat Al-Naby (Salla Allahu ‘Alayhi Wa Sallam) Ra’yu Al-`Ayn Qubat Al-Sakhrah, Tahqiqat Fi Tarikh `Imarat-ha Wa TarmimahaBiography is prepared by Abdullah ibn Bakr Abu Zayd, judge at Injustices Divan." }, { "title": "Biography of Imam Ibn Al-Qayyim", "date": "2020-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/alqayyim/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 6, 1442 AH", "link": null, "summary": "He is one of the well known scholars of Islam. He was particularly influenced by his Shaykh and teacher Imam Ibn Taymiyyah.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "" }, { "title": "Biography of Shaykh Abdul-Razzaq Afifi", "date": "2020-09-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/afifi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 6, 1442 AH", "link": null, "summary": "Shaykh 'Abdul-Razzaq ibn Afifi ibn Atiyyah was born in Shanshur, Ashmoun Center, Al-Munufiyyah Governorate in 1323 AH.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Birth:Shaykh ‘Abdul-Razzaq ibn ‘Afifi ibn ‘Atiyyah was born in Shanshur, Ashmoun Center, Al-Munufiyyah Governorate in 1323 A.H.His Educational Background:After finishing elementary, preparatory, and secondary school, Shaykh ‘Abdul-Razzaq gained his Master’s degree in 1351 A.H. and his Ph.D. in Jurisprudence and its Principles from Al-Azhar University in Cairo.His Work:He was appointed as a teacher in the Educational Institute of Al-Azhar. He was then seconded to the Saudi Ministry of Education as a teacher in 1368 A.H., corresponding to 1949 A.D. He was then appointed as a teacher at the Dar at-Tawhid in Ta’if. In 1370 A.H., he was transferred to the Educational Institute in ‘Unayzah in Muharram. He was then transferred to Riyadh towards the end of Shawwal in 1370 A.H. to teach at the Educational Institute of His Eminence Shaykh Muhammad ibn Ibrahim Al Al-Shaykh. He was transferred to teach in the faculties of Shari’ah and Linguistics, and in 1385 A.D. was appointed as the Principal of the High Judicial Institute. He was transferred to the General Presidency of the Departments of Scholarly Research, Ifta’, Da`wah, and Guidance in 1391 A.H. He was subsequently appointed as both Deputy Chairman of the Permanent Committee for Scholarly Research and Ifta’ and as a member of the Council of Senior Scholars in the Kingdom of Saudi Arabia.Allah endowed him with the gift of strong memory, observation, and understanding of oneself. He dedicated his efforts to seeking knowledge outside Al-Azhar University and attached great importance to the linguistics, exegesis, principles of jurisprudence, beliefs, and Sunnah. Such was his knowledge, that if someone was to speak to him about any of these subjects, then the listener would think he was a specialist in the field spending all his time on it.He paid special attention to studying the conditions of the different sects. This made the students of knowledge approach and listen to him all the time, and many people benefitted from his knowledge. He also supervised the theses of the postgraduate students, took part in the committees discussing the theses, gave lessons to the students of knowledge in the mosques, gave lectures, and took part in the work of the Da`wah centers at the time of Hajj." }, { "title": "The Tawhid of the Prophets and its antithesis in the religions of the Kafirs and Mushriks", "date": "2020-09-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/tawhid-of-the-prophets/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 05, 1442", "link": null, "summary": "Allah (Praised and Exalted be He) sent His Honorable Messengers to guide people to know Him, to call them to Tawhid (belief in the Oneness of Allah) and sincere and pure dedication of 'Ibadah (worship) to Allah Alone.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, the Lord of the worlds, and truly the good end shall always be for the righteous. May peace and blessings be upon our Prophet Muhammad (peace be upon him) and upon all Prophets, Messengers, and righteous people.Allah (Praised and Exalted be He) sent His Honorable Messengers to guide people to know Him, to call them to Tawhid (belief in the Oneness of Allah) and sincere and pure dedication of ‘Ibadah (worship) to Allah Alone, as Allah (Exalted be He) says: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).”” [Al-Nahl: 36]Allah (Glorified be He) explains in this glorious Ayah (Qur’anic verse) that He sent a Messenger for every Ummah (nation based on one creed) to invite them to worship Allah Alone and avoid worshipping Taghut (false gods).The core of ‘Ibadah is Tawhid, and around it always revolved the conflict between the prophets and their Ummahs. The Mushriks (those associating others with Allah in His Divinity or worship) worshiped Allah (Glorified be He), but also others besides Him. Therefore, Allah sent Messengers to order them to worship Him Alone and abandon the worship of any other than Him. Allah (Exalted be He) says: “And (remember) when Ibrâhîm (Abraham) said to his father and his people: “Verily, I am innocent of what you worship, “Except Him (i.e. I worship none but Allâh Alone) Who did create me; and verily He will guide me.”” [Al-Zukhruf: 26-27]Allah informs that His Khalil (the close friend of Allah), Ibrahim (Abraham, peace be upon him), declared himself innocent of what his people worshipped, except Allah Alone. This is the meaning of Allah’s Saying: “Except Him (i.e. I worship none but Allâh Alone) Who did create me” [Al-Zaukhruf: 27] This indicates that they were worshipping Allah, but also worshipped others besides Him. Therefore, Ibrahim renounced all the gods they worshipped, except for the One who created him, and that is Allah (Exalted be He). He (Glorified be He) is the only One deserving of worship, because He is the Creator and the Sustainer of all.The word “created” here means that He created him without modeling him on a previous example (i.e. with no precedence), and only One with such power deserves to be worshipped, with none beside Him. Allah (Exalted be He) says: “And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): “Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).”” [Al-Anbiya: 25] Allah (Glorified and Exalted be He) says that He revealed to all the Messengers before the Last of the Prophets, Muhammad (peace be upon him), that there is no god except Him that is worthy of ‘Ibadah and He orders them to worship Him Alone.This shows that all gods that are worshipped along with or instead of Allah, whether they are prophets, Awliya’ (pious people), idols, trees, Jinn, angels, etc., are all false gods.This meaning is clarified by Allah’s Saying: “That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood).” [Al-Hajj: 62] Allah (Glorified and Exalted be He) informs about the Mushriks, when they were called by our Prophet Muhammad (peace be upon him) to testify that there is no god but Allah, that they said: “Has he made the âlihah (gods) (all) into One Ilâh (God - Allâh). Verily, this is a curious thing!” [Sad: 5] Allah (Glorified be He) also says: “Truly, when it was said to them: Lâ ilâha illallâh “(none has the right to be worshipped but Allâh),” they puffed themselves up with pride (i.e. denied it). And (they) said: “Are we going to abandon our âlihah (gods) for the sake of a mad poet?” [Al-Saffat: 35-36] This shows that they knew that the testimony of Tawhid (La ilaha illa Allah - there is no god but Allah) voids their Shirk (associating others with Allah in His Divinity or worship), because it makes it clear that their deities are false. It inevitably creates the realization that testifying that there is no god other than Allah demands dedication of all ‘Ibadah to Allah Alone and belief that He (Glorified be He) is the only true God to be worshipped. If this were not so, they would not have arrogantly refrained from saying it, because saying it would entail the abolishment of all other deities worshipped.However, this truth is not clear to many people who think that if anyone says “there is no god but Allah,” they are a Muslim and that their blood and property are inviolable, even if they dedicate most of their ‘Ibadah to other than Allah, such as Du’a (supplication), fearing, hoping, trusting, sacrificing, making vows, and so on. This is the actual situation of grave worshippers, as they testify that there is no god but Allah and then seek the help of the dead, whom they call the Awliya’ (pious people), and ask them to fulfill their needs, remove adversities, and grant them victory over their enemies by either supplicating to them at their graves or while away from them.They may even do this with our Prophet Muhammad (peace be upon him) and the other prophets. They may also resort to the Jinn for help to meet their needs and slaughter sacrifices for their sakes, hoping this will benefit them, cure their sick, and protect them, their cultivated lands, and the like.All these matters are well known and not hidden from those who deal with grave worshippers and see their blatant Shirk and manifest Kufr (disbelief). Allah sent all the Messengers to refute Shirk and warn against it, and invite people to worship Allah Alone, as was mentioned in the previous Ayahs.Allah (Praised and Exalted be He) ordered the Messengers to make people know their Lord, Creator, and Sustainer, and to tell them His Beautiful Names and High Attributes that bespeak of the Perfection of His Grandeur, Omnipotence, Knowledge, Benevolence and Mercy towards His Servants. They were ordered to enlighten people that Allah is the Giver of benefit and harm, the Disposer of all people’s affairs, and the Knower of all their conditions. Thus, it is improper to associate others in worship with Allah or to supplicate to others for help, because Allah Alone is the One Who is capable of anything and is the All-Knower of everything; whatsoever else is poorly in need of Him.Allah (Glorified and Exalted be He) says: “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allâh is the All-Provider, Owner of Power, the Most Strong.” [Al-Dhariya: 56-58]Allah (Exalted be He) further says: “O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious - See V.2:2).” [Al-Baqarahj: 21] up to His Words: “Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped).” [Al-Baqarah: 22]Allah (Exalted be He) also says: “O mankind! It is you who stand in need of Allâh. But Allâh is Rich (Free of all needs), Worthy of all praise. If He wills, He can destroy you and bring about a new creation. And that is not hard for Allâh.” [Fatir: 15-17]Allah informs us that His Messengers (peace be upon them) taught their people about the Greatness of Allah (Glorified be He), His Power over everything, His Knowledge of everything, and that He (Glorified be He) hears the Du’a and responds to the distressed ones, for He is the One Who brings benefit and causes harm. They taught them that what they worshipped besides Allah could neither harm them nor benefit them, nor hear the supplications of those who supplicate or answer them. They also told them that their idols could neither speak to them nor guide them to the right path, nor have any power to harm or benefit them. All of this obligates them to be sincere to Allah Alone in their ‘Ibadah, Tawbah (repentance to Him), and asking for their needs only from Him.They should also believe in His Prophets and adhere to His Shari’ah, as Allah reports that Nuh (Noah, peace be upon him) said to his people: “Ask forgiveness from your Lord, Verily, He is Oft-Forgiving ‘He will send rain to you in abundance, ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’” [Nuh: 10-12]Likewise, Hud (peace be upon him) said to his people: “Do you build high palaces on every high place, while you do not live in them? “And do you get for yourselves palaces (fine buildings) as if you will live therein for ever. “And when you seize (somebody), seize you (him) as tyrants? “So fear Allâh, keep your duty to Him, and obey me. “And keep your duty to Him, fear Him Who has aided you with all (good things) that you know. “He has aided you with cattle and children. “And gardens and springs. “Verily, I fear for you the torment of a Great Day.” [Al-Shu’ara: 128-135]Allah also quotes His Prophet Salih (peace be upon him) as saying to his people: “Will you be left secure in that which you have here? “In gardens and springs. And green crops (fields) and date-palms with soft spadix. “And you hew out in the mountains, houses with great skill. “So fear Allâh, keep your duty to Him, and obey me. “And follow not the command of Al-Musrifûn [i.e. their chiefs: leaders who were polytheists, criminals and sinners], “Who make mischief in the land, and reform not.” [Al-Shu’ara: 146-152]Allah also relates about His Khalil Ibrahim (peace be upon him), saying: “And recite to them the story of Ibrâhîm (Abraham). When he said to his father and his people: “What do you worship?” They said: “We worship idols, and to them we are ever devoted.” He said: “Do they hear you, when you call on (them)? “Or do they benefit you or do they harm (you)?” They said: “(Nay) but we found our fathers doing so.” [Al-Shu’ara: 69-74] up to His Words: “Except him who brings to Allâh a clean heart [clean from Shirk (polytheism) and Nifâq (hypocrisy)].”” [Al-Shua’ara: 89]Also, Allah says in the story of the Children of Israel and their worship of the calf: “And the people of Mûsâ (Moses) made in his absence, out of their ornaments, the image of a calf (for worship). It had a sound (as if it was mooing). Did they not see that it could neither speak to them nor guide them to the way?” [Al-A’raf: 148]And He says in Surah Ta-Ha about the same story: “Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?” [TaHa: 89] The meaning of this is to question what those people did. Did they lose their minds to the extent that they worshipped a calf that cannot speak to them nor benefit, harm, or guide them to goodness!This makes it clear that it is Allah (Glorified be He) Who has the power to benefit or harm; Who hears the Du’a and responds to the distressed, when they call on Him; and Who speaks, if He so wills. These are among the Attributes of Perfection, which the True God to be worshipped must have, unlike the idols and other objects of worship that cannot hear, bring benefit, inflict harm, respond, or guide those who call upon them.How is it possible then to worship others beside the True King, the All-Hearing, the Responsive, the Giver of Benefit, the Causer of Harm, the All-knowing of everything, and the Omnipotent Who has power over all things. There is no god but Him, and no Lord but Him.There are many Ayahs that carry this meaning and they all show that Allah (Glorified be He) possesses the attributes of absolute perfection and is free from any attributes of imperfection or blemish. This entails showing Tawhid and sincerity in ‘Ibadah to Allah (Glorified be He), turning one’s heart to Him, and putting one’s trust in Him in all matters, while associating with Him no other partner, because He is the Creator, the Sustainer, the Owner of everything, the Disposer of all affairs. Accordingly, it is not lawful to worship other than Him.Allah (Glorified be He) informs us that His Prophets, Nuh, Hud, Salih and Shu‘aib said to their people: “Worship Allâh! You have no other Ilâh (God) but Him. He also mentions that all the Messengers told the same to their people, as was stated in the above Ayahs.” [Al-A’raf: 59]Allah (Exalted be He) says: “And (remember) Ibrâhîm (Abraham) when he said to his people: “Worship Allâh (Alone), and fear Him: that is better for you if you did but know. “You worship besides Allâh only idols, and you only invent falsehood. Verily, those whom you worship besides Allâh have no power to give you provision: so seek your provision from Allâh (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back.”” [Al-Ankabut: 16-17]He (Exalted be He) further says in Surah Al-Safat: “And, verily, among those who followed his [Nûh’s (Noah)] way (Islâmic Monotheism) was Ibrâhîm (Abraham). When he came to his Lord with a pure heart [attached to Allâh Alone and none else, worshipping none but Allâh Alone - true Islâmic Monotheism, pure from the filth of polytheism]. When he said to his father and to his people: “What is it that which you worship? “Is it a falsehood - âlihah (gods) other than Allâh - that you desire? “Then what think you about the Lord of the ‘Alamîn (mankind, jinn, and all that exists)?”” [Al-Saffat: 83-87]He (Glorified be He) also says in Surah Maryam, concerning His Khalil Ibrahim (peace be upon him): “And mention in the Book (the Qur’ân) Ibrâhîm (Abraham). Verily he was a man of truth, a Prophet. When he said to his father: “O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? “O my father! Verily there has come to me of the knowledge that which came not unto you. So follow me, I will guide you to the Straight Path. “O my father! Worship not Shaitân (Satan). Verily Shaitân (Satan) has been a rebel against the Most Gracious (Allâh). “O my father! Verily I fear lest a torment from the Most Gracious (Allâh) should overtake you, so that you become a companion of Shaitân (Satan) (in the Hell-fire).” [Tafsir Al-Qurtubî] He (the father) said: “Do you reject my gods, O Ibrâhîm (Abraham)? If you stop not (this), I will indeed stone you. So get away from me safely (before I punish you).” Ibrâhîm (Abraham) said: “Peace be on you! I will ask Forgiveness of my Lord for you. Verily He is unto me Ever Most Gracious. “And I shall turn away from you and from those whom you invoke besides Allâh. And I shall call upon my Lord and I hope that I shall not be unblest in my invocation to my Lord.” So when he had turned away from them and from those whom they worshipped besides Allâh, We gave him Ishâq (Isaac) and Ya‘qûb (Jacob), and each one of them We made a Prophet. And We gave them of Our Mercy (a good provision in plenty), and We granted them honour on the tongues (of all the nations, i.e. everybody remembers them with a good praise).” [Maryam: 41-50]Allah (Glorified be He) also says in Surah Al-A’raf, about the people of Hud, that they said to Hud (peace be upon him): “You have come to us that we should worship Allâh Alone and forsake that which our fathers used to worship. So bring us that wherewith you have threatened us if you are of the truthful.” [Al-A’raf: 70]Allah also says in Surah Yunus, about the Arab Mushriks to whom our Prophet Muhammad (peace be upon him) was sent: “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.”” [Yunus: 18]He also says in Surah Al-Zumar: “The revelation of this Book (the Qur’ân) is from Allâh, the All-Mighty, the All-Wise. Verily We have sent down the Book to you (O Muhammad صلى الله عليه وسلم) in truth: So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” [Al-Zumar: 1-3]Allah (Glorified be He) explains in these Ayahs that the Mushriks to whom Muhammad (peace be upon him) was sent did not worship images, idols, prophets, the righteous, and others, because they could bring benefit or cause harm, or create or sustain, instead they worshipped them to obtain their intercession with Allah and draw close to Him. Yet, Allah (Praised and Exalted be He) declared them to be Kafirs and Mushriks because of their doing so.In this respect, Allah (Exalted be He) also says: “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad صلى الله عليه وسلم) like Him Who is the All-Knower (of everything).” [Fatir: 13-14]Allah (Glorified be He) tells in this Ayah that the Sovereignty is His Alone and that He is the Sole Disposer of His creatures. All those worshipped by the Mushriks, other than Him, whether they are Jinn, humans, trees, stones, etc., do not even own a Qitmir, which is the thin membrane over the date-stone. They cannot hear the Du’a of those who call upon them. Even if they did, they could not respond, because they are either dead, absent, or inanimate objects that cannot do anything. Allah (Glorified be He) also explains that those whom they worship besides Allah will deny their worshipping them on the Day of Resurrection and refute it. This indicates that their attachment to them and their Du’a to them is Shirk, as He (Glorified and Exalted be He) says: “And the Day whereon We shall gather them all together, then We shall say to those who did set partners in worship with Us: “Stop at your place! You and your partners (whom you had worshipped in the worldly life).” Then We shall separate them, and their (Allâh’s so-called) partners shall say: “It was not us that you used to worship.” “So sufficient is Allâh as a witness between us and you that we indeed knew nothing of your worship of us.”” [Yunus: 28-29]He (Glorified and Exalted be He) also says: “And who is more astray than one who calls on (invokes) besides Allâh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping.” [Al-Ahqaf: 5-6] In these Ayahs, Allah explains that all those worshipped other than Him shall disown their worshippers on the Day of Resurrection, deny their worship, and inform them that they were heedless of it.What a great regret and loss those Mushriks will have on the Day of Resurrection! They have incurred upon themselves failure and sorrow, and have earned the Anger and Wrath of the Almighty, by their disbelief in Him and their worship of others with Him that cannot bring benefit, cause harm, or avail them anything. Allah (Glorified and Exalted be He) says: “And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” [Al-Mu’minun: 117]There are many Ayahs that explain the falsehood of Shirk, the bad end of the Mushriks, and their loss on the Day of Resurrection. The Sunnah of the Messenger (peace be upon him) also explains the misguidance of Mushriks, their bad end, and the enormity of their losses, not for associating others with Allah in Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship), because they knew that He is the Creator, Sustainer, and the Disposer of all their affairs. Rather, it is because they associated others with Him in Tawhid-ul-Uluhiyyah (Oneness of Worship) by invoking, fearing, hoping, slaughtering sacrifices, vowing, or performing other acts of ‘Ibadah.It is authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn ‘Abbas (may Allah be pleased with him and his father) that the Prophet (peace be upon him) said to Mu’adh when he sent him to Yemen: “You are going to a community of the People of the Book, so let the first thing to which you call them be worshipping Allah.” 1 According to another narration: “…Call them to testify that there is no god but Allah and that I am the Messenger of Allah.” 2 In another narration by Al-Bukhari (may Allah be merciful to him): “…Call them to believe in Allah Alone (Tawhid).” 3 Similarly, it is reported in “Sahih Muslim” on the authority of Sa’d ibn Tariq Al-Ashja’i from his father (peace be upon him) that the Prophet (peace be upon him) said: “Anyone who says that there is no god but Allah and disbelieves in whatever is worshipped besides Allah, their property and blood become inviolable, and their account is with Allah.” 4 According to the wording of the narration by Ahmad: “Anyone who believes in Allah Alone and disbelieves in whatever is worshipped besides Allah…” 5These two Hadiths explicitly enjoin Tawhid, sincerity in ‘Ibadah to Allah, and disbelief in whatever is worshipped besides Him.It is also related in the Two Sahih Books of Hadith on the authority of Abu Hurayrah (may Allah be pleased with him): “He (peace be upon him) said to Jibril (Gabriel, peace be upon him), when he asked him about Islam, ‘It is to worship Allah and not associate anything with Him, to perform the obligatory Salah (Prayers), to pay the prescribed Zakah (obligatory charity)…’” 6Likewise, in “Sahih Muslim” on the authority of Ibn ‘Umar (may Allah be pleased with him and his father) it is reported that the Prophet (peace be upon him) said: “Islam is built on five (pillars): Belief in the Oneness of Allah, performing Salah, giving Zakah, observing Sawm (fasting) Ramadan, and Hajj (pilgrimage) to the House (Ka’bah).” 7According to another narration by him: “…worship of Allah and disbelief in any other than Him…” 8 The original narration of this Hadith is reported in the Two Sahih Books as Marfu’ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) with the following wording: “Islam is built on five (pillars): the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, performing Salah, giving Zakah, Sawm of Ramadan, and Hajj (pilgrimage) to the House (the Ka’bah).” 9It is also related by Muslim in the Hadith on the authority of ‘Umar (may Allah be pleased with him) in which Jibril asked about Islam, Iman (Faith), and Ihsan (the perfection of Faith), that the Prophet (peace be upon him) answered, saying: “Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, perform Salah, pay Zakah, fast Ramadan, and go on Hajj to the House (the Ka’bah) if you are able to undertake the journey.” 10These Hadiths and others bearing the same meaning prove that the meaning of the testimony: “La ilaha illa Allah (there is no god but Allah)” is belief in the Oneness of Allah, sincerity in ‘Ibadah to Him, and disbelief in whatever is worshipped beside Him.This meaning is the true essence of the Tawhid with which Allah sent the Messengers, revealed the Books, and established Jihad (struggling or fighting in the Cause of Allah), and divided the people into Kafirs and Mu’mins (believers), wretched and blessed.It is enjoined upon every Mukallaf (person meeting the conditions to be held legally accountable for their actions) to seek the means for salvation, adhere to Tawhid, dedicate ‘Ibadah purely and sincerely to Allah Alone, disbelieve in any ‘Ibadah to other than Him and repudiate it, and hold allegiance or enmity on this basis, as Allah (Glorified and Exalted be He) says: “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone”” [Al-Mumtahanah: 4]This is the religion of all the Messengers and it is the religion with which Allah sent the Last and Best of the Prophets, our Prophet Muhammad (peace be upon him).It is obligatory upon every Muslim to adhere firmly to their religion, keep steadfast in it, invite people to it sincerely and honestly, and be patient with what afflicts them along the path of adhering to it or performing Da’wah (calling to Allah). Allah (Glorified and Exalted be He) says to His Prophet (peace be upon him): “Therefore be patient (O Muhammad صلى الله عليه وسلم) as did the Messengers of strong will.” [Al-Ahqaf: 35] Allah (Exalted be He) also says: “And endure you patiently (O Muhammad صلى الله عليه و سلم), your patience is not but from Allâh.” [Al-Nahl: 127]He (Glorified be He) further says: “…and be patient. Surely, Allâh is with those who are As-Sâbirûn (the patient).” [Al-Anfal: 46]And He (Glorified and Exalted be He) says: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [Al-Asr: 1-3]Allah (Praised and Exalted be He) says: “Only those who are patient shall receive their reward in full, without reckoning.” [Al-Zumar: 10] There are many other Ayahs to this effect.May Allah, the One Who is begged for aid, bring us, all Muslims, and all those who call people to Al-Haqq (the Truth) together in what pleases Him, and guide His servants. May Allah guide all the rulers of Muslims to what benefits their people and puts them on the right path. Indeed, He is the Patron and the One Capable of doing it. May peace and blessings be upon our Prophet Muhammad, and his family and Companions, and those who follow their course until the Day of Resurrection. Al-Bukhari, Sahih, Book on expeditions, no. 4347; Muslim, Sahih, Book on faith, no. 19; Al-Tirmidhy, Sunan, Book on Zakah, no. 625; Al-Nasa’i, Sunan, Book on Zakah, no. 2435; Abu Dawud, Sunan, Book on Zakah, no. 1584; Ibn Majah, Sunan, Book on Zakah, no. 1783; Ahmad ibn Hanbal, Musnad, vol. 1, p. 233; Al-Darimy, Sunan, Book on Zakah, no. 1614. ↩ Al-Bukhari, Sahih, Book on Zakah, no. 1496; Muslim, Sahih, Book on faith, no. 19; Al-Tirmidhy, Sunan, Book on Zakah, no. 625; Al-Nasa’i, Sunan, Book on Zakah, no. 2435; Abu Dawud, Sunan, Book on Zakah, no. 1584; Ibn Majah, Sunan, Book on Zakah, no. 1783; Ahmad Ibn Hanbal, Musnad, vol. 1, p. 233; and Al-Darimy, Sunan, Book on Zakah, no. 1614. ↩ Al-Bukhari, Sahih, Book on Tawhid, no. 7372; Muslim, Sahih, Book on faith, no. 19; Al-Tirmidhy, Sunan, Book on Zakah, no. 625; Al-Nasa’i, Sunan, Book on Zakah, no. 2435; Abu Dawud, Sunan, Book on Zakah, no. 1584; Ibn Majah, Sunan, Book on Zakah, no. 1783; Ahmad Ibn Hanbal, Musnad, vol. 1, p. 233; and Al-Darimy, Sunan, Book on Zakah, no. 1614. ↩ Muslim, Sahih, Book on faith, no. 23; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 394. ↩ Ahmad ibn Hanbal, Musnad, vol. 3, p. 472. ↩ Al-Bukhari, Sahih, Book on faith, no. 50; Muslim, Sahih, Book on faith, no. 9; Al-Nasa’i, Sunan, Book on faith and its laws, no. 4991; Ibn Majah, Sunan, Introduction, no. 64; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 426. ↩ Al-Bukhari, Sahih, Book on faith, no. 8; Muslim, Sahih, Book on faith, no. 16; Al-Tirmidhy, Sunan, Book on faith, no. 2609; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5001; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 143. ↩ Muslim, Sahih, Book on faith, no. 16. ↩ Al-Bukhari, Sahih, Book on faith, no. 8; Muslim, Sahih, Book on faith, no. 16; Al-Tirmidhy, Sunan, Book on faith, no. 2609; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5001; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 26. ↩ Muslim, Sahih, Book on faith, vol. 155, p. 8, Al-Tirmidhy, Sunan, Book on faith, no. 2610; Al-Nasa’i, Sunan, Book on faith and its laws, no. 4990; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4695; Ibn Majah, Sunan, Introduction, no. 63; Ahmad ibn Hanbal, Musnad, vol. 1, p. 52, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, vol. 2, p. 336. ↩ " }, { "title": "The importance of women's face-veil", "date": "2020-09-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/importance-of-face-veil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 04, 1442", "link": null, "summary": "At the beginning of Islam, hijab was not prescribed for women to display their faces and hands in front of men. Then Allah prescribed it and made it obligatory for women to keep and protect them from the gazes of non-Mahrams.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I would like Your Eminence to answer me concerning the importance of a woman covering her face. Is it Wajib (obligatory)? If so, what is the evidence? It is propagated that women used to cover their faces in the Arabian Peninsula during the Turkish era, and this was strictly practiced ever since, to the extent that people considered it to be obligatory for women. I have read also that women, at the time of the Prophet (peace be upon him) and the Rightly-Guided Caliphs, used to participate in many kinds of work and fight in war along with men. Is this true or am I mistaken? I am looking forward to your answer to know the truth.Answer:At the beginning of Islam, Hijab (veil) was not prescribed for women would display their faces and hands in front of men. Then Allah (Glorified be He) prescribed it and made it obligatory for women to keep and protect them from the gazes of non-Mahrams (not spouses or permanently unmarriageable relatives) and thus, blocked the way to Fitnah (temptation). This was after the revelation of the Ayah (Qur’anic verse) of Hijab in Surah Al-Ahzab: “And when you ask (his wives) for anything you want, ask them from behind a screen: that is purer for your hearts and for their hearts.” [Al-Ahzab: 53] This Ayah, despite being mentioned in respect of the wives of the Prophet (peace be upon him), addresses them and all women, based on the generality of the ‘Illah (effective cause) and the meaning.In the same Surah, Allah (Glorified and Exalted be He) says: “And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât-as-Salât), and give Zakât and obey Allâh and His Messenger.” [Al-Ahzab: 33] This Ayah addresses them (wives of the Prophet) and all women according to Ijma’ (consensus of scholars).Similarly, Allah (Exalted be He) says in Surah Al-Ahzab: “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever Oft-Forgiving, Most Merciful.” [Al-Ahzab: 59]In this respect, Allah (Glorified and Exalted be He) revealed two other Ayahs in Surah Al-Nur: “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allâh is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyûbihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers” [Al-Nur: 30-31]Adornment here refers to beauty and charms, the most attractive of which is the face. His Saying “except only that which is apparent,” refers to dresses, according to the more sound of the two opinions of Muslim scholars and as held by the respectable Sahaby (Companion of the Prophet), ‘Abdullah ibn Mas`ud (may Allah be pleased with him), concerning Allah’s Saying: “And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.” [Al-Nur: 60]This Ayah is evidence that women should cover their faces and bodies in the presence of non-Mahrams, as Allah (Glorified be He) states that there is no sin on women of post-menstrual age, who have no desire for marriage, if they discard their outer clothing. This is so provided that they do not show their adornment, which indicates that young women should wear Hijab, and they will be sinful if they discard it.Thus, old women who wear adornment should wear Hijab, for they may cause Fitnah. Allah (Glorified be He) states at the end of the Ayah that it is better for old women not to discard their outer clothing, for in this way Fitnah is unlikely. It is authentically reported on the authority of ‘Aishah and her sister Asma’ (may Allah be pleased with them) that women should cover their faces in the presence of non-Mahrams, even in the state of Ihram (ritual state for Hajj and ‘Umrah). It is authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that `Aishah (may Allah be pleased with her) narrated what stands as evidence that women used to uncover their faces at the beginning of Islam and then this was abrogated by the Ayah of Hijab.Accordingly, women’s Hijab goes back to the time of the Prophet (peace be upon him) and is ordained by Allah (Exalted be He), not by the Turks. It is true that women took part along with men in many kinds of work at the time of the Prophet (peace be upon him), such as treating the wounded and providing them with water during Jihad (fighting or striving in the Cause of Allah), but they were wearing Hijab, dressed modestly and would keep away from the causes of suspicion. It is narrated that Um Sulaym (may Allah be pleased with her) said, ‘We used to go to battles with the Prophet (peace be upon him) to provide water to the wounded, carry water, and treat the sick.’ This is what they used to do, unlike the women of today, in many so-called Islamic countries, who intermix with men in various fields of work while being Mutabarrijah (a woman who makes a public display of her charms or adornment); a matter that led to the spread of vice, the disintegration of the family, and the corruption of society.There is neither might nor power except with Allah. May Allah guide us to His Straight Path. We ask Allah to grant us and all Muslims beneficial knowledge and help us act upon it. He is the Best One sought for help." }, { "title": "Tafsir of the Ayah: 'The Hand of Allâh is over their hands.'", "date": "2020-09-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-ayat-fath-10/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 03, 1442 AH", "link": null, "summary": "Please be informed that our 'Aqidah is to affirm Allah's Attribute of having a Hand and the other attributes stated by Him in His Noble Book or by His Messenger Muhammad (peace be upon him) in the purified Sunnah.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:We attended a Tafsir (exegesis of the meanings of the Qur’an) seminar held in a Masjid (mosque) called Abu Al-Haytham ibn Al-Tayhan and located in Salibiayh district in Kuwait. The Shaykh interpreted the Saying of Allah (whose meanings are translated as): “The Hand of Allâh is over their hands.” [Al-Fath: 10] He said that this Ayah has more than one meaning. It can be Allah’s Help given to them, Allah’s Power with them, or Allah’s Knowledge of their conditions and intentions. After the seminar finished, one brother told the Shaykh that his interpretation of this Ayah goes against ‘Aqidah (creed) of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) and complies with the views of Al-Asha’irah (a Muslim group that bases its creedal issues on logic). The Shaykh was annoyed and replied that Al-Mawardy and Ibn Kathir mentioned this interpretation in their books. The man corrected him saying that Ibn Kathir did not state that, but it is Al-Mawardy who advocated Asha’irah.The debate heated and people behaved aggressively labeling the man a Christian and Buddhist and they were about to beat him but some protected him. Allah knows that this man wanted to explain the truth out of his jealousy for the Muslim ‘Aqidah and the impermissibility of delaying the correction of an error beyond the proper time. The man suggested that the issue should be referred to you and they agreed. Would you please enlighten us. May Allah reward you the best. Waiting for your reply.Answer:Please be informed that our ‘Aqidah is to affirm Allah’s Attribute of having a Hand and the other attributes stated by Him in His Noble Book or by His Messenger Muhammad (peace be upon him) in the purified Sunnah. However, this Hand is such as befits Allah’s Majesty without Takyif (descriptive designation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His Creation) or Tahrif (distortion of the meaning) or Ta’til (denial of Allah’s Attributes). We believe that there is nothing like Him, and He is the All-Hearer, the All-Seer. We do not deny any of His Attributes with which He described Himself. We do not remove the words from their correct places. We do not discuss the nature of His Attributes or liken His Attributes to those of His creation, because there is nothing that can be compared to Him, and He has no peer, equal or rival. Just as He (Glorified be He) has a true “Being” which is not similar to that of His creatures, He does not resemble any of His creatures in any of His Attributes. Confirming the Attributes of the Creator does not entail comparing them to those of the created. This is the doctrine of the Salaf (righteous predecessors) including the Sahabah (Companions of the Prophet), the Tabi’un (Followers, the generation after the Companions of the Prophet) and their followers from the best three generations of Islam and their successors to this day.The Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) stated: More than one scholar reported that the Salaf unanimously agreed that the literal meanings of the Attributes of the Creator (Glorified and Exalted be He) should be accepted according to their apparent implications without any Takyif or Tashbih to the creatures. Discussing the Attributes comes under the heading of discussing the Divine Being. Whatever is said about the Divine Being can, in all respects, be said about the Divine Attributes. If the Divine Being is affirmed to exist without descriptive designation, the same applies to the Divine Attributes. We affirm the existence of every Attribute without describing its manner. We say that Allah (Exalted be He) has a Hand and Eyes, but we do not say that His Hand implies Power and His Hearing implies having knowledge.Then the Shaykh (may Allah be merciful to him) quoted the following Ayah as evidence affirming Allah’s Attribute of having a Hand: “The Jews say: “Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty).” Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills.” [Al-Maidah: 64]Allah (Exalted be He) also has said to Iblis (Satan): “What prevents you from prostrating yourself to one whom I have created with Both My Hands.” [Al-sad: 75]He (Glorified be He) also says: “They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.” [Al-Zumar: 67]Allah (Glorified be He) also says: “Blessed be He in Whose Hand is the dominion” [Al-Mulk: 1]Allah (Glorified be He) also says: “In Your Hand is the good. Verily, You are Able to do all things.” [Aal Imran: 26]Then in commentary on these Ayahs, Ibn Taymiyyah (may Allah be merciful to him) said:These Ayahs mean that Allah (Exalted be He) has two Hands in a manner which suits His Majesty and that He created Adam with them unlike the angels and Iblis. Also, Allah (Exalted be He) will grasp the earth and fold the heavens in His Right Hand and that His both Hands are widely outstretched. The word outstretched implies generosity and free giving, for acts of generosity are usually performed with the hand stretched out, whereas when one refrains from giving the hands are clasped close to the neck, as Allah (Exalted be He) says: “And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.” [Al-Isra: 29]Conventionally, when someone is described as having widely outstretched hands, it is understood that the person has hands in a true literal sense. Ibn Taymiyyah (may Allah be merciful to him) stated that the plural form of hand, i.e. hands is used to imply neither bounty nor power. Using the singular form to express numerous things or the plural form to express one thing is baseless in the Arabic language in which the Qur’an was revealed. Thus, Hands in His Saying: “…to one whom I have created with Both My Hands.” cannot mean power because the latter is one attribute. It is incorrect to use the plural form (hands) to express one thing (power). Nor do they imply bounty because we cannot use two hands to denote Allah’s Bounties which are countless.Then he (may Allah be merciful to him) quoted evidence from the Sunnah that affirms Allah’s Attribute of having a Hand. The Prophet (peace be upon him) said: “The just will be with Allah on pulpits of light on the right Hand of the Most Merciful (Glorified and Exalted be He), and both His Hands are right - those who are just in their judgment and are fair with their families and those of whom they are in charge.” (Related by Muslim) 1He (peace be upon him) also said: “Allah’s Hand is full; never diminishes no matter how much is given, generously and unceasingly spending, night and day. Do you see what He has spent since He created the Heavens and the Earth? Yet all that has not decreased what is in His Hand. His Throne was over the water; and in His Other Hand there is the Balance; He raises and lowers (whom He wills).” (Related by Muslim) 2It is also reported in the Sahih (Authentic Hadith Book) on the authority of Abu Sa’id Al-Khudry (may Allah be pleased with him) that the Prophet (peace be upon him) said: “The earth will be one single bread on the Day of Resurrection which the Almighty will turn in His Hand as one of you turns a loaf while on a journey.” 3It is also reported in the Sahih on the authority of Ibn ‘Umar (may Allah be pleased with them) that the Prophet (peace be upon him) said: “‘The Lord (Glorified and Exalted be He) will take in His Hand His heavens and earth and say, ‘I am Allah - the Prophet (peace be upon him) clenched and opened his fingers (and continued narrating) - I am the King,’ so much so that I looked at the Minbar (pulpit) and saw it moving underneath the Messenger of Allah (peace be upon him) and thought that it would cause him (peace be upon him) to fall.” 4According to another narration: “While on the Minbar (pulpit), the Prophet (peace be upon him) recited the Ayah: “They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.Glorified be He, and High be He above all that they associate as partners with Him!” [Al-Zumar: 67] He (peace be upon him) said, ‘Allah - glorifying Himself - will say: I am the Almighty.’” 5It is also reported in the Sahih on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Allah will hold the earth and fold the Heaven in His Right Hand, and say, ‘I am the King! Where are the kings of the earth?’” 6Another authentic Hadith says: “(When Allah created Adam) Allah, keeping His Two Hands closed, said to him (Adam), ‘Choose whichever you will.’ Adam said, ‘I choose the Right Hand of My Lord and both Hands of my Lord are blessed.’ Then Allah spread out His Hand, and there were Adam and his offspring.” 7It is reported in the Sahih: “When Allah created the creation He wrote with His Hand on Himself: Verily, My Mercy overcomes My Wrath.” 8It is also reported in the Sahih: “There was an argument between Adam and Moses, in which Adam said to Moses, ‘You are Moses! Allah chose you (above mankind) by His speaking to you and wrote with His own Hand the Torah for you.’ Moses said, ‘You are Adam! Allah has created you with His Hand and breathed into you the soul He created for you.’” 9It is reported that Allah (Exalted be He) says: “By My Majesty and Glory, I will not make the righteous offspring of those whom I created with My Hands like those (other creatures) to whom I said, ‘Be’ and they were.” 10It is reported in the Sunan (Hadith compilations classified by jurisprudential themes): “Allah created Adam and wiped his back with His Right Hand, and brought forth from it an offspring, saying, ‘I have created these for Paradise and the deeds of the people of Paradise they will be doing.’ He then wiped his back and brought forth from it an offspring, saying, ‘I have created these for Hellfire, and the deeds of the people of Hellfire they will be doing.’” 11The Shaykh of Islam stated that these Hadiths and others stand as decisive texts closed to Ta’wil (allegorical interpretation). They were accepted and authenticated by the Muslim Ummah (nation). The Qur’an and Sunnah many times mention Allah’s Attribute of having a Hand including that He (Exalted be He) created with His Hand, His Hands are widely outstretched and the dominion is in His Hand. Also, the Sunnah is replete with mention of this attribute. It is impossible that the Messenger of Allah (peace be upon him) and the Imams omitted to explain to people that these texts do not imply the apparent meaning or should not be interpreted in the literal sense. That this continued until Jahm ibn Safwan came a long time after the era of Sahabah to explain to people what was revealed to their Prophet (peace be upon him)! Then Bishr ibn Ghiyath followed his path and other people accused of hypocrisy imitated him.The Prophet (peace be upon him) taught us everything, even how to perform Istinja’ (cleansing the private parts with water after urination or defecation). He (peace be upon said) said: “I have left nothing which can lead you to Paradise except that I explained it to you. I have left you on white (clear) proof; its night is like its day. None shall deviate from it after me except that he is destroyed.” It is illogical that after that the Prophet (peace be upon him) would ignore the claim that apparent meanings of the texts contained in the Book and Sunnah imply Tajsim (anthropomorphism) and Tashbih and that whoever believe in the apparent meanings is misguided without explaining or manifesting the truth. It is also impossible that the Salaf would say that we should accept these texts as they were revealed while they intended the metaphorical meaning. If they had metaphorically implied certain attributes, the Arabs would have realized this. Persians and Romans cannot be more knowledgeable of Arabic language than the sons of Al-Muhajirun (Emigrants from Makkah to Madinah) and Al-Ansar (Helpers, inhabitants of Madinah who supported the Prophet). End of quote. Brief summary from Majmu’ Al-Fatawa by Shaykh-ul-Islam Ibn Taymiyyah, vol. 6, pp. 351-373.In the light of what is mentioned, it is clear for everyone that what this young man said is the truth. We ask Allah to guide us all to do the right thing in deeds and words for He is All-Hearer and Responsive. Muslim, Sahih, Book on rulership, no. 1827; Al-Nasa’i, Sunan, Book on the manners of judges, no. 5379; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 160. ↩ Al-Bukhari, Sahih, Book on Tafsir, no. 4684; Muslim, Sahih, Book on Zakah, no. 993; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3045; Ibn Majah, Sunan, Introduction, no. 197; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 313. ↩ Al-Bukhari, Sahih, Book on heart-softening narrations, no. 6520; Muslim, Sahih, Book on description of Judgment Day, Paradise and Hell, no. 2792. ↩ Al-Bukhari, Sahih, Book on Tawhid, no. 7413; Muslim, Sahih, Book on description of Judgment Day, Paradise and Hell, no. 2788; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4732; Ibn Majah, Sunan, Introduction, no. 198; and Al-Darimy, Sunan, Book on heart-softening narrations, no. 2799. ↩ Al-Bukhari, Sahih, Book on Tawhid, no. 7413; Muslim, Sahih, Book on description of Judgment Day, Paradise and Hell, no. 2788; Ibn Majah, Sunan, Book on asceticism, no. 4275; and Ahmad Ibn Hanbal, Musnad, vol. 2, p. 72. ↩ Al-Bukhari, Sahih, Book on heart-softening narrations, no. 6519; Muslim, Sahih, Book on description of Judgment Day, Paradise and Hell, no. 2787; Ibn Majah, Sunan, Introduction, no. 192; Ahmad ibn Hanbal, Musnad, vol. 2, p. 374, and Al-Darimy, Sunan, Book on heart-softening narrations, no. 2799. ↩ Al-Tirmidhy, Sunan Book on Tafsir no. 3368. ↩ Al-Bukhari, Sahih, Book on Tawhid, no. 7404; Muslim, Sahih, Book on repentance, no. 2751; Al-Tirmidhy, Sunan, Book on supplications, no. 3543; Ibn Majah, Sunan, Book on asceticism, no. 4295; Ahmad Ibn Hanbal, Musnad, vol. 2, p. 433. ↩ Al-Bukhari, Sahih, Book on destiny, no. 6614; Muslim, Sahih, Book on destiny, no. 2652; Al-Tirmidhy, Sunan, Book on destiny, no. 2134; Abu Dawud, Sunan, Al-Sunnah, no. 4701; Ibn Majah, Sunan, Introduction, no. 80; Ahmad ibn Hanbal, Musnad, vol. 2, p. 248; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1660. ↩ ↩ Al-Tirmidhy, Sunan, Book on Tafsir, no. 3075; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4703; Ahmad ibn Hanbal, Musnad, vol. 1, p. 45; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1661. ↩ " }, { "title": "The Shari'ah ruling on Ghulam Ahmad Pervez", "date": "2020-09-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-ghulam-ahmad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 03, 1442", "link": null, "summary": "This atheist, Ghulam Ahmad Pervez, has never believed in what Allah sent down to Muhammad, peace be upon him, and to the preceding messengers. Rather, he wholeheartedly denied it.", "category": ["sects","refutals","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.I have reviewed the article published in Al-Hajj Magazine, in its second issue dated 16 Sha’ban, 1382 A.H., on the Fatwa request submitted to it by our fellow scholar, Shaykh Muhammad Yusuf Al-Banury, principal of the Arab Islamic School in Karachi, about the ruling of Shari’ah (Islamic law) regarding Ghulam Ahmad Pervez who has recently come into view in the lands of India, and regarding his beliefs, examples of which were presented by the reverend questioner. He also enquired about the religious ruling on those who follow, embrace, and call to such beliefs, and so on.The examples of the beliefs of Ghulam Ahmad Pervez as quoted by the questioner in his Fatwa request published in the said magazine, amount to twenty. All people endowed with knowledge and insight, who examine such examples, will realize beyond doubt that he who embraces and calls to such beliefs has fallen into major Kufr (disbelief) and apostatized from Islam. Therefore, he should be invited to repent. He must unequivocally repent of his former beliefs and belie them, and publish such repentance in local newspapers - just as he had published his false beliefs therein. Otherwise, it becomes obligatory for the ruler of the Muslims to execute him; a ruling which is Ma’lum minad-din biddarurah (well-established and known Islamic principles). The proofs corroborating such a ruling in the Qur’an, the Sunnah (whatever is reported from the Prophet), and the Ijma’ (consensus of scholars) are too many to be surveyed in the present answer. All the examples presented by the questioner of the beliefs of Ghulam Ahmad Pervez necessitate declaring him a Kafir (disbeliever) and Murtad (apostate), according to the scholars of Shari’ah.Here we quote some of the referred to examples so that the readers would realize how much heinous, offensive, and far from Islam are such beliefs, and would recognize that those who embrace them do not believe in Allah, the Day of Resurrection, the Messenger (peace be upon him), or what Allah (Glorified and Exalted be He) and His Messenger informed of regarding the Hereafter, Paradise, and the Fire. Besides, the reader would perceive that those who embrace such beliefs are far distanced from what the messengers were sent with, and that they harbor bitter enmity, grudge, and intrigue against Islam and Muslims. Moreover, they are crafty plotters, skilled in confusing people, and are bereft of decency and good manners.We ask Allah (Exalted be He) for well-being and safety - for us and for all Muslims - from the evil inflicted on that evil atheist. The first example of the beliefs of the atheist Ghulam Ahmad Pervez according to what is mentioned in the Fatwa request published in the referred to magazine, reads: “All that is stated in the Glorious Qur’an of Sadaqah (voluntary charity), inheritance, and other financial rulings are temporary, and are intended to gradually rise up to an independent role, namely [he calls it] the system of Rububiyyah (Lordship). Thus, when the time comes, these rulings will come to an end, since they are temporary and subordinate.” The second example: “The Prophet (peace be upon him) and his Companions deduced from the Qur’an rulings that turned out to be Shari’ah. Likewise, all those who follow him are consultative members of a central government entitled to infer from the Qur’an rulings that, in turn, become the Shari’ah of their age, while they are not required to apply the preceding Shari’ah. Moreover, such a process is not limited to only one aspect of the Shari’ah, but it rather applies to the acts of worship, transactions, and morals. That is why the Qur’an did not specify the details of worship.” The third example: “Allah (Exalted be He) says: Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority.” [Al-nisa: 59] The meaning of obedience to Allah and His Messenger is obedience to the center of the Ummah (nation based on one creed), that is, the central government, while ‘those who are in authority’ refers to the assemblies held under its rule. Thus, the government alone assumes legislation. Besides, obedience to Allah does not mean obedience to His Book, the Qur’an, neither does obedience to the Messenger mean conformity with his Hadiths. For every central government instituted after the age of revelation enjoy the position of the Messenger, and, thus, obedience to Allah and His Messenger surely mean obedience to such a government. Even more, the Messenger was obeyed because of being the commander and leader of the central government, while what was obeyed was the central government itself.” The fourth example: “The Glorious Qur’an states that the Prophet (peace be upon him) does not deserve to be obeyed, and that he does not have the right to impose obedience to him on Muslims. Besides, obedience to Allah (Exalted be He) and His Messenger (peace be upon him) means nothing but obedience to the center of the religious system, which implements the rulings of the Qur’an only.” The sixth example: “Paradise and Fire do not refer to certain places, but they rather refer to the conditions of man.” The nineteenth example: “Belief in Predestination, both the good and the evil thereof, is a Magian subterfuge made as a creed for Muslims.”These, dear readers, are samples contained in the Fatwa request published in the magazine (presented in the same way they are arranged in the Fatwa request), so that you may conceive the correctness of what I mentioned above. When the readers review the other examples published in the magazine, they would find evidence of the heinous ideas and Kufr of Ghulam Ahmad.This leads us to many of Allah’s clear signs and conclusive proofs confirming His Wisdom in His Creation and His Absolute Ability to turn hearts and to seal their doom through deviation so that they could reach almost inconceivable limits. Praise be to Allah! How Sublime is He and how Perfect is His Power! Allah says: “Thus does Allâh seal up the hearts of those who know not [the proofs and evidence of the Oneness of Allâh i.e. those who try not to understand true facts that which you (Muhammad صلى الله عليه وسلم) have brought to them].” [Al-Rum: 59]These quoted examples, and also those unquoted, are proven Batil (false) through many Ayahs (Qur’anic verses) and authentic Hadiths and through the Ijma’.The Ayahs include the Words of Allah (Glorified and Exalted be He): “Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” So if they believe in the like of that which you believe, then they are rightly guided; but if they turn away, then they are only in opposition. So Allâh will suffice you against them. And He is the All-Hearer, the All-Knower.”” [Al-Baqarah: 136-137]This atheist has never believed in what Allah sent down to Muhammad (peace be upon him) and to the preceding messengers. Rather, he wholeheartedly denied it, as indicated through his denial of obedience to Allah (Exalted be He) and His Messenger (peace be upon him) and of His Shari’ah, and his disbelief in Paradise and Fire, and his rejection of Predestination. Indeed, this asserts that he is not only aberrant but also among the people of dissension, disbelief, and atheism.Allah (Exalted be He) says: “Truly, the religion with Allâh is Islâm.” [Aal Imran: 19] Yet, this atheist denies this religion and believes that obedience to the Messenger (peace be upon him) was confined to his lifetime, and that he was obeyed, not because of being the Messenger of Allah, but because he was the leader of the central government. Likewise, he denies obedience to Allah and refuses to conform to it, since - for him - obedience is due only to the central government, no matter what form it takes. Such is an explicit denial of Allah and the Qur’an and plain negation of Islam and of the fact that it is the religion that must be embraced. Moreover, he believes that the authoritative religion is that which is enacted by the central government, even if it contradicts the Qur’an and the Sunnah. In this regard, Allah (Exalted be He) says: “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]In addition, this atheist - as shown above - does not accept this Ayah, and in turn he belies Allah and opposes Him. Hence, he will be one of the losers in the Hereafter, knowing that the loser in the Hereafter or the absolute loser is the Kafir, who deserves everlasting torture in the Fire. We seek refuge with Allah against such an end. Allah (Exalted be He) says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59]He (Exalted be He) also says: “The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism); that is the (true) straight religion” [Yusuf: 40]“And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge).” [Al-shura: 10]This deviating atheist, however, rejects all these Ayahs and denies both obedience to Allah (Exalted be He) and His Messenger (peace be upon him) and referral to them for judgment (as already indicated above). Furthermore, he believes that all such matters are due for the central government. This is enough to declare him a Kafir and proves the corruption of his beliefs and his opposition to Allah, His Book, His Messenger, and the Muslims. There is no need to present an argument in confirmation of the Kufr, aberrancy, and deviation of the one holding such beliefs, for it is as clear as daylight. Besides, there are numerous Ayahs to this effect.As for the Hadith, it is authentically reported from the Messenger of Allah (peace be upon him) in the Two Sahih (authentic) Books of Hadith and others that he said: “Every prophet would be sent to his nation only, but I have been sent to all mankind.” 1It is also authentically reported he (peace be upon him) said: “My entire Ummah will enter Paradise except the one who refuses. It was said, ‘O Messenger of Allah, who will refuse?’ He (peace be upon him) said, ‘Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses.’” (Related by Al-Bukhari) 2Again, Allah (Glorified be He) says in the Glorious Qur’an: “Say (O Muhammad صلى الله عليه وسلم): “O mankind! Verily, I am sent to you all as the Messenger of Allâh.” [Al-A’raf: 158]“He who obeys the Messenger (Muhammad (peace be upon him)), has indeed obeyed Allâh” [Al-Nisa: 80]However, this atheist does not believe that the Prophet (peace be upon him) was sent by Allah, that he must be obeyed, or that he is a Messenger to all mankind. Rather, he believes that the Prophet (peace be upon him) was only to be obeyed during his lifetime and only on the grounds of his being the head of the central government, not because of his being the Messenger of Allah. So, praise be to Allah, how heinous is such a claim and how far distanced from guidance is it!According to well-established religious matters that are recorded in authentic references, the Muslims unanimously agree that whoever belies Allah or His Messenger (peace be upon him), even if about a small matter, or deems apostasy from Islam permissible, or says that the Prophet (peace be upon him) was sent to the Arabs only or to the people living during his lifetime, becomes a Kafir and Murtad, whose execution is declared lawful and whose money is to be seized. Praise be to Allah, this point is uncontroversial among religious scholars, and, thus, there is no need for more elaboration on this matter by quoting their unanimity from reliable sources.I hope that what is already mentioned is satisfactory for the questioner and for the readers in general. Undoubtedly, the Kufr of Ghulam Ahmad Pervez according to what is quoted of his beliefs and opinions, is taken for granted by common Muslims, not to mention scholars. Thus, there is no more need to state in great detail the proofs of such a claim. We ask Allah to safeguard the Muslims from the evil of Ghulam Ahmad and those like him, to bridle the enemies of Islam wherever they may be, to foil their intrigues, and to let them perish in their rage without fulfilling their intentions. Indeed, He is Able to do all things.Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us). There is neither might nor power except with Him. May peace and blessings be upon His Servant and Messenger, our Master and Imam, Muhammad ibn ‘Abdullah, who was sent to all mankind with the perfect Shari’ah until the Day of Resurrection, and upon his family and Companions, and upon those who uprightly follow them until the Day of Resurrection. All praise be to Allah, the Lord of the Worlds. Al-Bukhari, Sahih, Book on Tayammum, no .335; Muslim, Sahih, Book on Masjids and places for Salah, no. 521; Al-Nasa’i, Sunan, Book on Ghusl and Tayammum, no. 432; Ahmad ibn Hanbal, Musnad, vol. 3, p. 304; and Al-Darimy, Sunan, Book on Salah, no. 1389. ↩ Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7280; Muslim, Sahih, Book on rulership, no. 1835; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 361. ↩ " }, { "title": "Refuting and criticizing an article published in Al-Musawwir magazine", "date": "2020-09-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-and-critizing-article-in-musawwir-magazine/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 03, 1442", "link": null, "summary": "Thus, how on earth could Ahmad Baha' Al-Din or those who have transmitted this news to him propagate such falsehood and attribute it to an article that was published and read by people everywhere, may Allah be Glorified! I wonder how brazen-faced is that slanderer!", "category": ["refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.“Al-Musawwir” magazine has published an article in its issue no. 2166 on Friday April 15, 1966 A.D./1385 A.H., page 15 under the title: “The imported principles by Ahmad Baha’ Al-Din”He wrote: “News from Saudi Arabia declares that the vice president of the Islamic University there published an article two months ago in all newspapers in which he deemed lawful to kill anyone who says that the earth is round or that the earth circulates around the sun and not the opposite. To announce such an opinion in 1966, seems bizarre, especially in the age of space. The holder of that opinion has only one merit counted for him; that this opinion seems to be reasonable in light of the thoughts and opinions spreading in the Kingdom of Saudi Arabia nowadays. The rulers of the Kingdom of Saudi Arabia have nothing to worry about but the imported ideologies and ideas. They only call for Islamic alliance under the pretext of guarding Muslims against the danger of the extrinsic ideas, while, for sure, they intend socialism. They do not bother themselves to study the concept of socialism or social equity; rather, they adamantly reject it on the grounds of being imported…and so on.”In reply to this, I say that this is a great lie. The article referred to by the author was published in all local newspaper in Ramadan 1385 A.H. and read by all inside and outside the Kingdom. There is no mention in it of the earth’s roundness or that it is lawful to kill whoever holds this. The quotation I cited from the speech of the great scholar Ibn Al-Qayyim (may Allah be merciful to him) includes proof that the earth is round. Thus, how on earth could Ahmad Baha’ Al-Din or those who have transmitted this news to him propagate such falsehood and attribute it to an article that was published and read by people everywhere, may Allah be Glorified! I wonder how brazen-faced is that slanderer! However, there is no wonder that such a lie is being woven by advocates of atheism and destructive ideologies.Allah (Glorified and Exalted be He) says: “It is only those who believe not in the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, who fabricate falsehood, and it is they who are liars.” [Al-Nahl: 105]It is also authentically reported that the Messenger of Allah (peace be upon him) said: Three are the signs of a hypocrite: “when they speak, they tell lies; when they promise, they break their promise; and when they are entrusted, they betray.” 1I only deemed it lawful to kill whoever claims that the sun is static and refuses to repent of this after clarification. This is because denying the circulation of the sun constitutes a denial of Allah (Glorified be He), His Great Book, and His Honorable Messenger. It is well established in the Din (religion of Islam) by way of decisive evidence and Ijma’ (consensus) of scholars that whoever denies Allah, His Messenger, or His Book is a Kafir (disbeliever) and their blood and wealth become violable. It is the duty of the responsible authority to ask them to repent of this; either they repent or be executed. Thanks to Allah that this issue is not debatable among scholars.As regards the author’s saying: “To announce such an opinion in 1966, seems bizarre, especially in the age of space…and so on.”I say that, undoubtedly, spreading Al-Haqq (Truth) in this age and calling people to it has become bizarre at a time when Islam is suffering from desolation; callers to truth are a few while tempters of falsehood are so many. This goes in line with what our Messenger Muhammad (peace be upon him) told us in the Sahih (authentic) Hadith: “Islam began as a stranger and will be back a stranger as it began so give glad tidings to the strangers.” 2In another narration: “It was said, ‘O Messenger of Allah! Who are the strangers?’ He (peace be upon him) replied, ‘Those who perform righteous deeds when others make mischief.’” 3In a third narration, he (peace be upon him) also said: “Those who mend what others have ruined of my Sunnah.” 4Accordingly, this honorable Hadith makes it clear to men of understanding that calling to Al-Haqq and refuting falsehood woven by people when Islam is strange is the core of “reform” which the Prophet (peace be upon him) encouraged and praised those who undertake it. It is also apparent in this great Hadith that people of Haqq must exert great effort therein to clarify the rulings of Islam, call to it, spread virtue, and prohibit vice. They should set themselves aright to be of those who abide by righteousness when people are depraved and fix them when they are perverted. Allah (Glorified be He) is the One Who grants success.As for the criticism the author made of those who oppose the imported ideologies and ideas and his accusation of the rulers of the Kingdom of Saudi Arabia of fighting these imported ideologies and ideas such as socialism. He also claimed that they only call for Islamic alliances under the pretense of protecting Muslims from the danger of these imported ideas and so on. In response to this, I say: These imported ideologies and ideas include truth and falsehood at the same time. It is not permissible for Muslims to accept them blindly or totally reject them. Rather, this matter should be elaborated so that what benefits Muslims and complies with Allah’s Shari’ah (Islamic law) should be accepted and utilized. Islam is the Perfect Din of Allah that calls to what is good and upright. On the other hand, it prohibits whatever harms Muslims and spoils their community. Also, this Din has ordained its followers to abide by that which benefits them, seek Allah’s Help in that, prepare against their enemies all the power they can, beware of them, and cooperate in righteousness and Taqwa (fear or wariness of offending Allah).They must hold fast together to the Rope of Allah (i.e. this Qur’an) and not be divided among themselves. Along with this, Allah (Glorified be He) has warned them against following the evil desires of their enemies, clarifying that such enemies can avail them nothing against Him. It is an eminent truth that the wholesome concepts and ideologies have been originally brought forth by Islam, they are not imported from them; rather, it is Islam that has precedence over them in that, even if this is not known to its followers. The enemies simply get the ideologies that are consistent with the Shari’ah, spread them among people, and give them a false impression that they are their originators and callers. However, the fact is that Islam has the upper hand over them since it has guided them (i.e. the enemies of Islam) to the origins and fruits of that. Nevertheless, they attributed them to themselves and denied ascribing the right to the legitimate owners out of ignorance or grudges.When the Saudi government combats socialism or other destructive ideologies, it does not do so because they are imported but because they are atheist systems that disagree with the Shari’ah, reject the divine codes, oppose Allah (Glorified be He), and deny His Existence. Aside from this, they prohibit what He has enjoined as lawful and permit what He has prescribed as forbidden. Even if some of those ideologists cover themselves for certain reasons, the matter is still clear in their books which reveal their call, through their leader (Marx), the atheist Jew who declared it openly and invited to it, but it is as Allah (Glorified and Exalted be He) says: “Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.” [Al-Hajj: 46]The Saudi government has imported many other useful things and does not oppose them when it finds them useful. Regarding the writer’s claim that the rulers of Saudi Arabia only called for Islamic alliance under the pretense of fending off the danger of the imported ideas, it can be refuted by clarifying that they have not called for an Islamic alliance, rather, Islamic solidarity, cooperation, and support to which Allah and His Messenger ordained us to pledge our allegiance. Again, Allah has commanded Muslims to abide by Allah’s Rope and be not scattered and to help one another in virtuousness and Taqwa and stand together as a solid structure against their enemies. They should also fight any idea or conviction that contradicts their Din. This, however, cannot be deemed as an alliance, it is something more supreme, for it is a sanctified duty and a foreordained obligation imposed on all Muslim kings, leaders, and scholars.They must abide by Allah’s Din, protect it and call to it, and be joined together in confronting their enemies and thwarting their plots and conspiracies in accordance with Allah’s Saying (Glorified and Exalted be He): “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh.” [Aal Imran: 110]Allah (Glorified be He) also says: “Truly! This, your Ummah [Shari‘ah or religion (Islâmic Monotheism)] is one religion, and I am your Lord, therefore worship Me (Alone). [Tafsîr Ibn Kathîr]” [Al-Anbiya: 92]“And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” [Aal Imran: 103]The Prophet (peace be upon him) also said: “Indeed, Allah is pleased with three things from you. That you worship Him (Alone) and not associate anything with Him; that you hold fast, all of you together, to the Rope of Allah and be not divided among yourselves; and that you give sincere advise to those whom Allah put in charge of your affairs.” Related by Imam Malik in “Al-Muwwatta’” and Imam Ahmad in his Musnad through a Sahih (authentic) Isnad (chain of narrators). 5It was also related by Imam Muslim in his Sahih book of Hadith without the part in which the Prophet (peace be upon him) said: “…and that you give sincere advise to those whom Allah put in charge of your affairs.” 6He (peace be upon him) also said: “‘A believer to a believer is like a building whose different parts support one another.’ And he (peace be upon him) intertwined his fingers.” (Agreed upon by Al-Bukhari and Muslim) 7There is also his saying (peace be upon him): “The similitude of believers in regard to their mutual love, mercy, and compassion is that of the body; when any of its parts complains, the whole body calls upon one another (sharing) with (it) sleeplessness and fever.” (Agreed upon by Al-Bukhari and Muslim) 8There are many Ayahs and Hadiths mentioned to that effect.When his majesty, King Faysal, the sovereign of the Kingdom of Saudi Arabia - may Allah grant him success - called for the Islamic solidarity and the unification of Muslims together in the face of the pending dangers, he has fulfilled a great duty and a respectable praiseworthy pursuit. All Muslim leaders, scholars, and persons of distinction should support him in that and join their efforts with him to make the Word of Allah prevalent, grant victory to His Din, rule according to His Shari’ah, besides purifying the ‘Aqidah (creed) of people from destructive ideologies, deviant ideas, and false conventions. All of them must set up their efforts and make their forces ready to this imminent danger. They ought to be fully equipped, have a significant political, economic and industrial weight among the international community, as well as mastering the elements that empower them and enable them to withstand danger in keeping with the instructions of their Din and the guidance of the Qur’an. Allah (Glorified and Exalted be He) says: “O you who believe! Take your precautions” [Al-Nisa: 71]He (Glorified be He) also says: “And make ready against them all you can of power” [Al-Anfal: 60]The Prophet (peace be upon him) said: “Verily, strength is in archery. Verily, strength is in archery.” 9He (peace be upon him) also said: “A strong believer is better and more beloved to Allah than a weak believer, yet, both are good. Persist in doing that which benefits you, seek the Support of Allah and do not feel helpless.” (Related by Muslim in his Sahih) 10I ask Allah (Glorified and Exalted be He) to grant all Muslim kings, presidents, leaders, scholars, and others success in leading this Ummah (nation based on one creed) to righteousness, safety, and happiness in this worldly life and in the Hereafter. I also implore Him to unite their word, give them a good understanding of His Din, and fortify everyone against the evils of their souls, their misdeeds and the plots of their enemies. Indeed, Allah is All-Able to do anything. May peace be upon Allah’s Servant and Messenger, our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on faith, no. 33; Muslim, Sahih, Book on faith, no. 59; Al-Tirmidhy, Sunan, Book on faith, no. 2631; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5021; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 536. ↩ Muslim, Sahih, Book on Iman no. 145; Ibn Majah, Sunan, Book on trials no. 3986; Ahmad, Musnad, Ibn Hanbal (2/389). ↩ Ahmad ibn Hanbal, Musnad, vol. 4, p. 74. ↩ Al-Tirmidhy, Sunan, Book on faith, no. 2630. ↩ Muslim, Sahih, Book on judicial decisions, no. 1715; Ahmad ibn Hanbal, Musnad, vol. 2, p. 367; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1863. ↩ Muslim, Sahih, Book on judicial decisions, no. 1715; Ahmad ibn Hanbal, Musnad, vol. 2, p. 367; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1863. ↩ Al-Bukhari, Sahih, Book on injustices and unlawful appropriation, no. 2446; Muslim, Sahih, Book on righteousness, upholding ties of kinship, and good manners, no. 2585; Al-Tirmidhy, Sunan, Book on righteousness and upholding ties of kinship, no. 1928; and Al-Nasa’i, Sunan, Book on Zakah, no. 2560. ↩ Al-Bukhari, Sahih, Book on manners, no. 6011; Muslim, Sahih, Book on righteousness, upholding ties of kinship, and good manners, no. 2586; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 270. ↩ Muslim, Sahih, Book on rulership, no. 1917; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3083; Abu Dawud, Sunan, Book on Jihad, no. 2514; Ibn Majah, Sunan, Book on Jihad, no. 2813; Ahmad Ibn Hanbal, Musnad, vol. 4, p. 157; and Al-Darimy, Sunan, Book on Jihad, no. 2404. ↩ Muslim, Sahih, Book on destiny, no. 2664; Ibn Majah, Sunan, Introduction, no. 79; and Ahmad Ibn Hanbal, Musnad, vol. 2, p. 370. ↩ " }, { "title": "Exposing the mistakes of some writers", "date": "2020-09-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/exposing-the-mistakes-some-writers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 03, 1442", "link": null, "summary": "I deemed it necessary to point out, in this comment, the serious mistakes in the published article to advise the writer and the whole Ummah and defend our fellow brothers against accusations of which, we are quite sure, they are innocent.", "category": ["refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "In the Name of Allah, the All-Merciful, the Ever-Merciful This reply was written in 1385 A.H. and published in a book entitled “Al-Adillah Al-Kashifah li Akhtaa Ba’d Al-Kuttab”.All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family and Companions. To proceed :I have perused the article published in Al-Bilad magazine, issue no. (1909), dated 12 Muharram, 1385 A.H. Entitled, “Beware of Immoderation”.Unjustified AccusationI found that the writer (may Allah pardon him) thought ill of the volunteering people managing Da’wah (the call to the Way of Allah), enjoining good and forbidding evil. He accused them of being deceived, extremists, and opponents to new matters, and mistakenly hurled other accusations at them.Thus, I deemed it necessary to point out, in this comment, the serious mistakes in the published article to advise the writer and the whole Ummah and defend our fellow brothers against accusations of which, we are quite sure, they are innocent. It also implies an attempt to urge the writer and other writers to make sure of what they say, observe moderation in judging (others), and guard themselves against baseless mistrust. Here is a detailed elaboration on the mistakes committed by the writer in the article mentioned above. Such mistakes should be highlighted while the one who claims them should be condemned. Hence, seeking the Help of Allah and depending on Him - as there is no might or power except with Him - we present the following argument:Showing that Shari’ah is perfectly moderateAs for what the writer mentioned about the disadvantages of immoderation and excessiveness, it is quite right.Undoubtedly, Shari’ah (Islamic law) warns against extremism in religion, and ordained the call for the way of truth with wisdom, fair preaching, and argument in a way that is best. However, it has not ruled out the use of toughness and strictness in their due place where leniency and constructive arguments are of no avail, as Allah (Exalted be He) says: “O Prophet (Muhammad صلى الله عليه وسلم)! Strive hard against the disbelievers and the hypocrites, and be harsh against them” [Al-Tawbah: 73]He (Exalted be He) also says: “O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you; and know that Allâh is with those who are Al-Muttaqûn (the pious - See V.2:2).” [Al-Tawbah: 123]Allah (Glorified be He) also says: “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [Al-Ankabut: 46] Thus, He made it lawful for His believing slaves to be hard against the disbelievers and hypocrites when Da’wah with wisdom and leniency fails to affect them.Although the Ayahs (Qur’anic verses) are about dealing with disbelievers and hypocrites, they indicate that the Shari’ah admits leniency in its due place when it is hoped to bear fruit. Yet, if it brings about no benefit and people persist in injustice, disbelief, or transgression and refuse preaching and advice, they should be restrained and treated hardly. Hence, they should be subjected to the due measures of Hudud (ordained punishment for violating Allah’s Law), Ta’zir (discretionary punishment), deterring actions, or reprimand until they observe the limits and refrain from falsehood.The writer concerned - and other writers - should not forget the religious texts mentioned in this regard and the occurrences from the time the Prophet (peace be upon him) was sent until the present time.In this context, how eloquent are the words of the poet who said: Unanswered, the Prophet remained to preach in Makkahin a mild manner and a soft speech for longWith a sword unsheathed, his words reachedAnd stubborn hearts humbly surrenderedShari’ah gathers between strictness and leniency, each in its proper placeConclusion: The Shari’ah (Islamic law) advises leniency in its proper place and also advises strictness in its proper place. Thus, the Muslims should not ignore that or be lenient when should be strict or vice versa. Besides, they should not claim that the Shari’ah acknowledges leniency only or strictness only, for it is a wise code of law that is suitable for every place and time and is capable of reforming the whole Ummah (nation based on one creed). That is why it uses both leniency and strictness. It is marked for justice, wisdom, and tolerance. Hence, it is a tolerant Shari’ah in its rulings and it does not burden anyone beyond his scope. It is also tolerant, because it begins by calling people with leniency, wisdom and clemency; but when this does not influence people and they overstep the limits and tyrannize, it powerfully and harshly restricts them and treats them in a way that deters them and that enlightens them about their wrongdoings.Whoever meditates on the biography of the Prophet (peace be upon him), the Rightly-guided Caliphs, his well-pleased Companions, and the succeeding Imams of guidance would perceive the correctness of what we are sayingTexts that order leniency in its proper placeAmong the Ayahs (Qur’anic verses) revealed on leniency, Allah (Exalted be He) says: “And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh’s) Forgiveness for them; and consult them in the affairs.” [Aal Imran: 159]Allah (Exalted be He) says regarding the story of Musa (Moses) and Harun when He sent them to Pharaoh: “And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [TaHa: 44]Allah (Exalted be He) also says: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Al-Nahl: 125]Texts that order strictness in its proper placeOn the other hand, the Ayahs quoted above also include reference to strictness (See the article, p. 2)As regards the Hadith related to this issue, they include the Hadith related by Ahmad, Abu Dawud and others from Ibn Mas’ud (may Allah be pleased with him): “that the Prophet (peace be upon him) said after reciting Allah’s (Exalted be He) saying, “Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.” [Al-Maidah: 78-79] By the One in Whose Hand is my soul, either you enjoin good, forbid evil, and restrain the fools…” 1According to another narration: “…restrain the wrongdoer, bend him into conformity with what is right, and restrict him to what is right, or else Allah will mingle the hearts of some of you with the hearts of others and will curse you as He had cursed them.” 2It is also related in the Two Sahih [Books] from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “I was going to order that the Salah (prayer) be commenced, then order a man to lead the people in Salah, then I would go with some men having with them bundles of wood to a people not attending the Salah and burn their houses on them with fire.” 3Moreover, the Prophet (peace be upon him) was reported to have said: “If it were not for the women and children in the houses, I would have burned them down on them (i.e. men who do not attend congregational prayers in the mosque).” 4Again, it is related in Sahih Muslim on the authority of Ibn Mas’ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Never had Allah sent a Prophet to an Ummah before me except that he had disciples and companions who would adopt his Sunnah (way) and embrace his guidance. Then, a group following them lagged behind; they would preach what they do not practice and act contrary to what they are ordained to do. Thus, whoever struggles against them with his hand is a believer, whoever struggles against them with his tongue is a believer, and whoever struggles against them with his heart (by abhorring them) is a believer. Beyond that there is no faith even to the extent of a mustard seed.” 5In addition, the story of the three Companions, who stayed home during the Battle of Tabuk with no excuse, is well known to scholars. Then, the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) deserted them for fifty nights until they repented and Allah forgave them. In this regard, Allah (Exalted be He) revealed His Saying: “Allâh has forgiven the Prophet (صلى الله عليه وسلم), the Muhâjirûn (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansâr (Muslims of Al-Madinah)” [Al-Tawbah: 117] until His Saying: “And (He did forgive also) the three [who did not join the Tabûk expedition whose case was deferred (by the Prophet صلى الله عليه وسلم)] (for Allâh’s Decision).” [A-Tawbah: 118]According to the preceding Ayahs and Hadiths, the author of the article and the readers should know that Shari’ah, being a perfect code of law, adopts leniency in its due place and harshness and strictness in their due place, and that a caller to Allah’s Way should be lenient, clement, forbearing and patient. This is more beneficial for his Da’wah (calling people to Islam) and makes preaching more effective. Besides, it is in line with Allah’s Commands and His Messenger’s guidance. He should also be endowed with knowledge and insight as regards what he calls to and what he warns against, as Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge.”” [Yusuf: 108]On the other hand, the Da’i (caller to Islam) should not resort to harshness and strictness except when necessary and when the objective is not achieved through the first approach (leniency). In this way, the Da’i will have assumed the two approaches in their due places and applied the guidance of Shari’ah as regards both. May Allah guide us to success.Refuting the author’s allegations and guiding him to the right pathIn this context, we do not accept what the writer attributed to Al-Ikhwan (the Muslim Brotherhood) of excessiveness, for what we know about them contradicts his saying. Praise be to Allah, they are on clear proof and insight. They treat people in a kind way and guide them according to the instructions of scholars and officials of the country.Supposing that some members of Al-Ikhwan made certain mistakes or unduly adopted strictness, they are not infallible. It is obligatory that we admonish them about it and warn them about potential mistakes so that they could avoid them in the future.Moreover, the writer - when informed about such mistakes that he believes to be contrary to the Shari’ah - was more entitled to speak to the leaders of the group, orally or in writing, or advise them about their mistakes. He could even contact His Excellency, the Mufty or the leaders of institutions and inform them about the points of criticism that you have against those members, so that the Shaykhs could guide them to the straight path.However, publishing such criticism in a newspapers is a form of vilification and underestimation of them, and attributing to them things of which they are innocent. This is impermissible for the believer who fears Allah and keeps his duty to Him, for it involves weakening the truth, discouraging the call to it, confusing the readers, and supporting the foolish people and transgressors in their falsehood and in their attack against the callers to truth. We ask Allah to forgive us and him and to guide us all to sincere repentance, adherence to the truth and support of the callers to it, as He is the Best of those asked.The fallacies of the writerThe writer’s claim that he does not deny that every Muslim should guide to what is right, teach righteousness, repudiate evil, and attract others through (his observation of) the morality of the Qur’an and the Sunnah, namely gracefulness, leniency, and forbearance. Yet, a Muslim is not allowed to assume rigor or strictness in his words or deeds, since he is not authorized or entrusted by the authority to do so. All that he can do is to repudiate what he sees as an evil from his heart, which is the least form of faith for the one who is not in authority. However, adoption of harshness and rigor could only be acceptable in a community or an Ummah that lacks governmental bodies assigned for undertaking this duty. Yet, if such bodies are available, then it is neither permissible nor acceptable on the part of the individuals to assume such a duty, since it is then already assumed by established governmental authorities.Exposing fallaciesSuch a claim involves truths, falsehoods, and delusions. The following is an elaborated explanation of that point:His claim that “he does not deny that every Muslim should guide to what is right, teach righteousness, and so on”, is true and it is the duty of every one endowed with insight to undertake, for it is the way of our Prophet Muhammad (peace be upon him) and of those who followed him with sure knowledge.Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e. to the Oneness of Allâh - Islâmic Monotheism with sure knowledge).” [Yusuf: 108]This noble Ayah indicates that the true followers of the Prophet (peace be upon him) are those who follow him with sure knowledge and who call to the truth. Besides, Allah (Exalted be He) says: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Al-nahl: 125]Though the Ayah addresses the Prophet (peace be upon him), it generally applies to the whole Ummah, as Allah shows in it the way and levels of Da’wah. Thus, the Du’ah (callers to Islam, sing. Da’i) should undertake the call to Allah’s Way strictly in the way outlined by Allah, whether the invited person is a believer or a disbeliever, with the exception of stubborn and wrongdoing ones (since proofs have already been indicated above about the permissibility of assuming harshness and strictness when treating such persons, within the limits of Shari’ah).However, the writer claims that “A Muslim is not allowed to assume rigor or strictness in his words or deeds, since he is not authorized or entrusted by the authority entitled to do so. All that he can do is to repudiate what he sees as an evil from his heart, which is the least (form) of faith for the one who is not in authority.”However, this is a superficial generalization and a manifest error as exposed through the preceding point, since all callers to Allah’s Way, whether they are government officials or volunteers, are required to follow the Shar’i way in their Da’wah and they should avoid harshness and rigor in words and deeds, except when necessary as was indicated above.The writer’s words, however, give the impression that the opposite is true.Guiding the writer to the means of Da’wah as prescribed by the Shari’ahAgain, his claim that “All that he can do is to repudiate …” is a clear mistake.The correct stance is that the three stages of repudiation are permissible for authorized as well as non-authorized persons. They only differ in their capacity, for the one authorized by the government is more capable than others. Besides, repudiation by the heart is the least form of faith for the one incapable of repudiation by either hand or tongue, be he an (authorized) official or a volunteer. This is in line with the noble Hadith and with the prerequisites of Shar’i rules.In addition, his claim that “adoption of harshness and rigor could only be admissible and acceptable in a community or an Ummah where no government bodies undertake such a duty. Yet, if such bodies are available, then the individuals are not allowed to assume such a duty, since it is then already assumed by established government authorities”, is unequivocally disputable too. Moreover, the approach adopted by the writer is not scientific and does not conform to Shar’i evidence because calling to Allah’s Way and teaching people that which they know not of His Shari’ah should not be introduced in such a way. Rather, it should be introduced through exhortation and inducement, especially among nations and communities in need of it, for calling and inviting such people to what they are required to embrace of Allah’s Law, including things assigned for rulers and scholars is limited to what lies within their scope. Thus, how can such a great thing be expressed in the words of the writer, namely, that it could be admissible and acceptable?** Refutation of the writer’s claim and elaboration on the rules of enjoining good and forbidding evil**As for his claim that “Yet, if such bodies are available, then it is neither inevitable nor acceptable on the part of the individuals to assume such a rule, since if government authorities and bodies have performed the task of Da’wah and enjoinment of good and disavowal of evil, then the volunteers’ participation with it in performing such a task is highly commendable and legally inevitable. Such participation is in line with the rule of cooperation in good and righteousness and is a form of Shar’i Jihad and worthy guidance.In short, governmental authorities and bodies would have performed the collective obligation, and thus, participation of others in performing such an obligation becomes a form of supererogatory and voluntary acts, which is one of the best acts of worship and the most cherished by Allah (Exalted be He).Yet, if governmental authorities and bodies fail to perform the obligation in the best way, others’ participation with them in such an obligation becomes compulsory, since the collective obligation is not fulfilled by the authority.Besides, legal proofs affirm that the call for Allah’s (Exalted be He) Way, and enjoinment of good and forbidding of evil are among the collective obligations which, if performed by a certain group, the rest of the community are exempted from the obligation, and then participation of the rest of the community becomes a supererogatory act. However, if it is not performed by a sufficient group, the whole community becomes sinful.Enjoinment of good and forbidding of evil are obligatory on individualsEnjoinment of good and disavowal of evil could be an individual obligation for the one who witnesses the evil, if no one else disavows it and if he is capable of doing so. In such a case, he is obliged to disavow it according to many proofs, the most direct of which is the Prophet’s (peace be upon him) saying: “Whoever, among you, sees something abominable should rectify it with his hand; and if he has not enough strength to do it, then he should do it with his tongue; and if he has not enough strength to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” (Related by Muslim in his Sahih) 6Rejecting of evil acts by the heart is obligatory on every Muslim since it is possible for all, through renunciation of abomination, abhorrence of it and separation from its people upon inability to rectify it with the hand or the tongue. Allah (Exalted be He) says: “And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong-doers).” [Al-An’am: 68]He (Exalted be He) also says in Surah Al-Nisa’: “And it has already been revealed to you in the Book (this Qur’ân) that when you hear the Verses of Allâh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them.” [Al-Nisa: 140]Allah (Exalted be He) also says: “And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.” [Al-Furqan: 72] The meaning of “do not bear witness to falsehood” implies not attending it.Demonstrating the meaning of Zur (Falsehood) and the religious ruling on the one calling to itZur (falsehood) includes all kinds of abomination, including polytheism, disbelief, festivities of polytheists, congregations for drinking wine and smoking, listening to songs and musical instruments, watching movies and such kinds of abominations. This meaning is stated by Al-Hafizh Ibn Kathir within his explanation of the verse quoted above.Besides, Al-Baghawy (may Allah be merciful to him) mentioned a similar explanation when explaining the same verse. He said that the origin of Zur is varnishing things and attributing false qualities to them. Thus, it is a cover-up of falsehood in a way that makes it seem to be a truth. Hence, they embellish abominations by giving them false descriptions so that people would not resist but rather desire them. Thus, the one who does so bears the sin of his act and the sin of calling to it. Still a more sinful act than this is to call to it through words.It is authentically reported from the Prophet (peace be upon him) that he said: “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their punishment being diminished in any respect.” 7 This meaning is supported by numerous proofs.The writer’s fabrications about AllahAs for the writer’s claim, “I was pleased that our reverend scholars renounced such trespassing on those people’s part, and forbade them to do so, etc.”, is disputable. It is already acknowledged that the Muslim Brotherhood - in their Da’wah and disavowal of abomination - would ascertain the legal way and treat people with leniency and wisdom. We do not know that they assumed of harshness and rigor that which obliges scholars to condemn them for it. Thus, I do not know from where the writer derived this report.It is also quite known that the reporter of any news should make sure of the authenticity of what he cites and spreads among people. Moreover, if he is sure of its authenticity, he is still required to examine whether it is of a better consequence to declare it or it is better to leave it. Even if the present report was true, it is undoubtedly not to the benefit of the people to spread it among them or to publish it in newspapers, since this implies underestimation of the callers to the truth, discouraging them, encouraging immoral people in the face of the callers to truth at a time in which the callers to falsehood and destructive ideologies support one another in circulating their falsehood and declaring their ideologies. Thus, it is the Help of Allah (alone) that we seek.Cheap interpolation belied by the reality of the Muslim BrotherhoodAs for the writer’s statements about the ordeal that took place in the early stages of Islam and which resulted in the murdering of ‘Uthman (may Allah be pleased with him), and about the consequent difference between the people of the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) and the people of Iraq, and so on, such matters are examined in the field of history and are known to Muslim scholars and others. Besides, the enemies of Islam and the ignorant undoubtedly play an effective role in such falsification. Again, the opinion of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) about the ordeal is well-known, namely to refrain from (elaborating on) what occurred among the Companions (of disputes), to ask Allah to be pleased with them all, and to believe that they practiced Ijtihad (juristic effort to infer expert legal rulings) in what they did and that they were seeking the truth.Hence, the one who was in the right among them would be twice rewarded, while the mistaken one would be rewarded once, as is indicated in the noble authentic Hadith.What matter for us here are the following two points:The first point is the writer’s fear that it could be that the members of the Muslim Brotherhood did what they did under the influence of a secret criminal group.Indeed, the one who knows the Muslim Brotherhood and who is well acquainted with their condition, would certainly realize that they are far from such heinous accusation and mistrust. Besides, it is obligatory on the Muslim to think well of his fellow Muslims and to redress any mistakes that occur (on their part) through the legal ways that construct, not destroy, encourage the right, not suppress it, maintain the truth and refute falsehood. Thus, he should not mistrust them, help in smothering their Da’wah, calumniate them, encourage the followers of falsehood (in their struggle) against them, and instigate the rulers to stop their movement in conformity with Allah’s (Exalted be He) saying, “O you who believe! Avoid much suspicion; indeed some suspicions are sins.” [Al-Hujurat: 12]Moreover, the Prophet (peace be upon him) said: “Beware of suspicion, for suspicion is the falsest of speech.” 8A grave mistake because of blind imitationThe second point is his description of Ka’ab Al-Ahbar - in imitation of some of late critics - as being a Jew who feigned Islam to (freely) conspire against it and to corrupt its followers.This disagrees with the well-known information reported by Muslim scholars and transmitters of reports. For the scholars of Hadith reported from him, while Mu’awiyah (may Allah be pleased with him) and many righteous Salaf praised him.Moreover, Muslim related from him in his “Sahih”, while Al-Bukhari mentioned him in his book, “Al-Jami’ Al-Sahih” without raising any suspicion about him. Also, Al-Hafizh Ibn Hajar referred to him in “Al-Isabah and in Al-Tahdhib”, and Ibn Al-Athir referred to him in “Usd Al-Ghabah” without hurling any accusations at him.In addition, Al-Hafizh Ibn Hajar stated in “Taqrib Al-Tahdhib” “Ka’ab ibn Mati’ Al-Himyari, Abu Ishaq - known as Ka’ab Al-Ahbar - was a Thiqah (trustworthy) narrator from Yemenites who dwelled in the Levant (the region covering Syria, Lebanon, Jordan, and Palestine). He lived through paganism and Islam, and died during the caliphate of Uthman (may Allah be pleased with him).” So, how can anyone who fears Allah and keeps his duty to Him accuse a person, who declared Islam, called to it and took part in what the Companions did, of being a Jew, with no warrant or argument supporting such a claim?It is authentically reported that the Prophet (peace be upon him) warned the Muslims against vilifying each other, and informed us that the one who falsely accuses his fellow brother of something, the reviler would then be worthier of the hurled offensive trait than the one reviled.Moreover, the fact that he reported some strange Israelite narrations (from the Jews) does not justify accusing him of being a Jew or of plotting against Islam, since the Prophet (peace be upon him) said: “Relate traditions from the Children of Israel, and you bear no sin.” 9On the other hand, Muslim scholars have scrutinized the reports of the Children of Israel and disproved and refuted of it whatever opposed the truth. Thus, Ka’ab in this regard resembles ‘Abdullah ibn ‘Amr, ‘Abdullah ibn Salam, Wahb, and others of those who transmitted the reports of the Children of Israel.Just as it is impermissible to accuse ‘Abdullah ibn ‘Amr ibn Al-‘As (may Allah be pleased with them) of being a Jew because he transmitted much from the reports of the Children of Israel that were in the two loads he seized on the day of Al-Yarmuk of their (Jews’) books, thus it is impermissible to accuse Ka’b of being a Jew or of plotting against Islam due to the same reason.It is also impermissible to set him side by side with ‘Abdullah ibn Saba’ and the likes of well-known disbelievers, atheists, and plotters against Islam.It is narrated in the Two Sahih Books (i.e. Al-Bukhari and Muslim) from Abu Dhar (may Allah be pleased with him) that the Prophet (peace be upon him) said, “He who brands another as disbeliever or says to him “O enemy of Allah”, while in fact he is not so, it certainly rebounds on him.” 10This Hadith and others with the same meaning make it an obligation that the Muslim ascertain in judging people and be careful not to slander his fellow Muslims on the mere grounds of suspicion or the blind imitation of unreliable persons. Indeed, it is Allah (alone) Whose Help we seek.A grave fabrication, ridicule of the Du’ah, and denunciation of fulfillment of obligationsThen, the writer went on, “I believe that man is an enemy of that which he knows not (a famous proverb). So, preceding our new consciousness and enlightenment on the reality of new scientific innovations, we would shrink from and condemn the application of them.” Then, he referred to the employment of cars, planes, and rockets, and added, “Since, we have come to know, perceive, make sure of the benefits of all these (things), and that they do not involve disagreement with the religion, why do such naive and deceived people oppose it? Why do they then travel from one country to another (by such means of transportations), since they condemn and try to avoid utilizing them?”Undoubtedly, those who read and analyze such words will perceive that the Muslim Brotherhood, whom the writer aimed at criticizing, in no way condemn such modern innovations, of cars, planes, wireless technology, and the likes. It is also quite known that the Muslim Brotherhood members in no way reject or find fault with any of these. Rather, they themselves utilize such means; they travel by car and plane and use wireless telephones. So, what is it that drove the writer to weave such a grave fabrication and fall into such a heinous pitfall?Thus, I leave it to the reader to answer this question, and I ask Allah (Glorified and Exalted be He) to safeguard us against personal vain desires and against the steps of Satan.Regarding their travel to different countries for Da’wah and guidance, it is a worthy task, for which they should be praised and thanked. It is not a cause of wonderment and condemnation. It only raises wonder since almost all people have neglected this noble mission, which is the way of the messengers and their followers. Yet, it is not a cause of wonderment that results in condemnation, vituperation, or mistrust.On the other hand, the writer’s description of them as “deceived” is improper, since they are indeed far above such a description, while it is the writer who is worthier of it, since the Muslim Brothers - thanks to Allah - are neither deceived nor influenced by a destructive movement. Moreover, they are not working for a vile purpose, as their purpose is noble, their work is praiseworthy, and their motivation is the (quest for the) truth, zeal for it, fear for the Muslims against the consequence of spreading of abominations and failure to redress them. Indeed, the deceived person is he who (out of mistrust) thinks them to be the contrary.However, I hope his description of the Muslim Brothers and his preceding description of the Companions as “naive” - within his discussion about the prejudiced and greedy enemies of Islam, does not imply depreciation. For, this is indicated by the context in which he juxtaposed the description of them as “naive” with his description of them as “deceived”, in a way that denotes that “naive” implies negligence, dim-wittedness, and heedlessness about the consequences of matters. Such is the famous approach of some modern writers. I hope the present writer does not intend the same meaning, even though his words hint at it. We ask Allah to pardon us and him, and to grant us all sincere repentance of our mistakes and sins. He is indeed the Best of all those asked.Overt contradictionThe writer then added, “Of course, I am not entitled to give Fatwa, and I am not qualified to do so, for this is the specialization of our reverend scholars who condemned the work of those deceived and naive (persons)”.Well, we say to him, “Since you know that you are not competent to give Fatwa, why then do you issue Fatwas all the way through? Surely, if you ponder on your words, you would realize that you issued several misguided Fatwas.Indeed, it is one of the mortal sins to give Fatwa with no knowledge. For such Fatwas lead many people astray and result in the ruin of many others, especially when they are publicly declared and when this is done by a person about whom people are deceived. This could result in serious danger and evil consequences. Besides, the one who gives Fatwa with no knowledge incurs the sins of those who follow him (i.e. his Fatwas), as it is reported from the Prophet (peace be upon him) that he said: “He who issues Fatwas without having sound religious knowledge will bear the burden (guilt) of the one to whom he issued a Fatwa.” 11It is also authentically reported that the Prophet (peace be upon him) said: “He who invites others to follow an aberration, he will incur sins equivalent to those of the people who follow him (in sinfulness), without their sins being diminished in any respect.” 12On the other hand, Allah (Glorified and Exalted be He) regarded as grave the issuing of Fatwas which is not grounded on sound religious knowledge, and warned His Slaves against it, showing that it is an act of Satan. He (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge.”” [Al-A’raf: 33]He (Exalted be He) also says: “O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy. He [Shaitân (Satan)] commands you only what is evil and Fahshâ (sinful), and that you should say against Allâh what you know not.” [Al-Baqarah: 168-169]Second, we ask the writer, “Who among revered scholars condemned the work of the Muslim Brothers?”We have already stated in the beginning of the present statement that - as far as we know - none of the scholars known for their (religious) zeal and meticulousness condemned their work. Rather, it is known that revered scholars maintain and assist them, thank them for their good work and ask Allah to grant them success and guidance. Besides, how could revered scholars condemn calling to Allah’s Way, guiding people to obey Him, and exhorting them to perform prayer in congregation, or condemn disapproving of those who neglect this. Such splendid deeds could never be denounced by anyone who believes in Allah and the Last Day and who has knowledge about the call to Allah’s Way and the enjoinment of good and rejection of evil, not to mention a revered scholar. So, we seek refuge with Allah against saying something about Him or about His slaves with no knowledge. We seek refuge with Him against slips of the tongue and evil deeds.For how grave is the sin incurred by the writer upon himself and upon those who could be misled by his words! How heinous is such an offense!Acknowledgment of truth and subsequent deviation (from it)Next, the writer added, “Yet, I say that the religion prohibits solid statues and the likes with the aim of Sadd-ul-Dhara’i (blocking the means leading to sins) and in fear of the return to worship of idols, as was the case in early Jahiliyyah and as is the case with idolatrous nations today. Besides, if it is our duty as a conservative Muslim Ummah to fight lewd and obscene pictures for fear that they could taint our traditions and morality, what is the argument of those who renounce reflexive shadowy pictures (photos) that in no way differ from the reflection of the mirror? Again, what is the difference between these reflexive shadowy, mirror-like photos employed in newspapers, magazines, exhibitions, homes, and cinemas, and between similar pictures wirelessly transmitted through TV? As I said in a preceding article that TV displays only what is transmitted of good or bad matter, and we - in these sacred countries - are capable of choosing what is good and beneficial to broadcast, such as pure educational, historical, and entertaining matter through which we can preserve society against the evils of leisure, gossip, and trivial sayings and deeds.” (End of quote)Our reply to such an argument is that the writer did well when he admitted that Islam prohibits solid statues and the likes with the aim of Sadd-ul-Dhara’i and in fear of the return to worship of idols, as was the case in early Jahiliyyah (the pre-Islamic time of ignorance) and as is the case with idolatrous nations today. There are many authentic Hadith corroborating the meaning referred to by the writer that were reported from the Prophet (peace be upon him), on the prohibition and prevention of statues, cursing sculptors, and declaring them the ones receiving the severest punishment on the Day of Judgment; they would be punished on that day, and it would be said to them “Give life to what you created.”It is proven through Ayahs, Hadiths, and reports that the reason of aberration on the part of the People of Nuh was statues, as Allah (Exalted be He) says: “And they have said: ‘You shall not leave your gods: nor shall you leave Wadd, nor Suwâ‘, nor Yaghûth, nor Ya‘ûq nor Nasr’ (these are the names of their idols). “And indeed they have led many astray. And (O Allâh): ‘Grant no increase to the Zâlimûn (polytheists, wrong-doers, and disbelievers) save error.’” Because of their sins they were drowned, then were made to enter the Fire. And they found none to help them instead of Allâh.” [Nuh: 23-25]It is also authentically reported from the Prophet (peace be upon him) that one of his wives made a mention before him of a church which she had seen in Abyssinia (Ethiopia) and which had pictures in it. He then said, “When a pious person amongst them (among the religious groups) died they would build a place of worship on his grave, and would then decorate it with such pictures. They would be the worst of creatures in the Sight of Allah.” 13Indeed, there are numerous Hadiths on this meaning.Thus, it becomes clear that leniency towards selling them in the markets, setting them in offices and departments, and the like, are among the major causes of polytheism, of the acts of Jahiliyyah, and a characteristic of the worst of creatures in the Sight of Allah.Therefore, it is obligatory on all officials in Islamic countries to eliminate such statues, drive (people) away from them, prevent importing them, and demolish whatever exists of them in any place in obedience to Allah (Exalted be He) and His Messenger (peace be upon him) and out of warding off their evil consequences.The writer also did well when he said, “If it is our duty as a conservative Muslim Ummah to fight lewd and obscene pictures for fear that they could taint our traditions and morality …”Sure, he did well by Allah, and it is indeed obligatory on us and on officials in all Islamic governments to fight such obscene pictures that have invaded the Islamic countries from everywhere and become widespread among our young men and women in every place, except for the places which Allah willed to preserve. Hence, it is the duty of the rulers to fight them and to ban the newspapers and books that advertise them among the people. Likewise, all newspapers and books conveying all kinds of atheism, subversion, and calls for dissociation from morality, and virtue should be banned. In addition, the rulers should charge administrative governors and security officials - in cooperation with the committees for the propagation of virtue and the prevention of vice (CPVPV) - with elimination of such destructive tools and lethal methods that threaten our religion and morality. May Allah guide them to maintain His Religion, protect His Shari`ah, and support whoever undertakes such a task; He is indeed Able to do everything.Issuing Fatwas about pictures with no knowledgeAs for the writer saying: “What is the argument of those who renounce reflexive shadowy pictures (photos) that in no way differ from the reflection of the mirror? …”This is a Fatwa given by the writer himself which compares a photograph to the reflection of pictures in the mirror. Undoubtedly, the Fatwa indicates lack of knowledge about Shar`y evidence; the point which is admitted by the writer himself as he said that he is neither entitled to give fatwa nor is qualified to do so. Why then does he - may Allah guide him - give Fatwa and enact a conclusive ruling with no (sound religious) knowledge?He also made a mistake in equating (the two kinds of pictures) and in drawing the analogy from two perspectives; one of which is that the photograph does not resemble the image reflected in the mirror, since the former keeps a (solid) form and remains to be tempting.The image reflected in the mirror, however, is temporary and it disappears when the main object moves away from the compass of the mirror. Such is indeed an undisputed fact.The second perspective, however, is that the Hadith reported from the infallible (i.e. The Prophet, peace be upon him) absolutely prohibited pictures, and stated that anything similar to a photograph is prohibited, such as the pictures on clothes and walls.It is also authentically reported from the Prophet (peace be upon him) in many Hadiths that when he saw at Aishah’s room a curtain on which statues were drawn, he - getting angry - tore it and said: “The people who will receive the severest punishment from Allah on the Day of Judgment will be the picture makers.” 14According to another Hadith, he said: “The makers of these pictures …” 15 - referring to the pictures on clothes - “…will be tortured on the Day of Judgment. It will be said to them, ‘Give life to what you created.’” 16It is proven that he (peace be upon him) wiped out the pictures that were on the walls of the Ka’bah on the Day of the Liberation of Makkah. 17 Their religious ruling is similar to that applying to photographs. Even if we assume that the photograph is similar to the image reflected in the mirror, the analogy is still invalid, since it is established in the purified Shari’ah that no analogy is allowed if there is a religious text giving a ruling about it. Rather, analogy is admissible only when the text is lacking, as is quite known for scholars of Usul (principles of Islamic jurisprudence) and for all scholars in general.The Hadith quoted by those who view the use of pictures allowable and the answer to itAs for what was reported from the Prophet (peace be upon him) that he said: “The angels do not enter a house wherein there is a picture, except the marks (or stripes) on clothes.” 18 This Hadith is indisputably authentic. It is quoted by those who view as allowable (the use of) photographs.The answer to such a claim involves different perspectives that run as follows:First: The Hadith on prohibition of making pictures, the curse on the picture makers, and the statement that they will receive the severest punishment on the Judgment Day are categorical. They involve no restriction or exception. Thus, they should be adopted and their generalization should be acknowledged.They also include the narration that when the Prophet (peace be upon him) saw pictures similar to photographs, namely those printed on curtains and walls, he flushed with anger, commanded them to be torn, and wiped out the pictures that were on the walls. Rather, he himself undertook the task of wiping them out when he saw them on the walls of the Ka’bah as is referred to above.A different perspective is that the mentioned exception came only within the context of verses indicating the Angels’ abstinence from entering the house wherein there are pictures, while it was not mentioned within the context of the Hadith prohibiting making pictures. How great is the difference between both cases!Moreover, his saying: “…except the marks (or stripes) on clothes.” 18 Should be taken to refer to designs that are not pictures, or to pictures of bodies with heads disfigured or omitted, or pictures on cloth wore out in common service, such as that used in making pillows, mats, and the like, which is not hung or raised like curtains by doors and walls, and on clothes. Surely, authentic Hadiths are explicit as regards the prohibition of all this and as regards the angels’ abstinence from entering the houses wherein they are as indicated in the Hadith narrated by ‘Aishah, Abu Hurayrah and other Companions.Accordingly, reconciliation between the Hadiths becomes clear. We come to know that the exception is introduced within the context of Hadith indicating Angels’ abstinence from entering the houses in which there are pictures. Thus, we realize that it denotes the marks drawn on pillows, sheets and the like that are trodden upon, or pictures of headless bodies. May Allah grant us success.Scholars’ reconciliation between Hadiths on pictures in a way that removes ambiguityAl-Hafizh Ibn Hajar (may Allah be merciful to him) reconciled in “Al-Fath”, and Al-Nawawy in “Sharh Muslim” between the related Hadiths in the way just elaborated above. Here are quotes from them and from other scholars on the issue that clarify the truth and remove ambiguity. Indeed, Allah is the Guide to the Straight Path. He (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).Al-Hafizh reported in “Al-Fath” that Al-Khattaby said, “The picture that prevents the angels from entering a home where it is found is that which is forbidden to be acquired. They are the images of beings with a soul, whose heads are not removed, or are not walked on and are treated in a respectful manner.”Al-Khattaby (may Allah be merciful to him) also said, “The punishment of the picture maker is aggravated because pictures were worshipped besides Allah; looking at a picture is alluring and some souls are inclined to it.”Al-Nawawy (may Allah be merciful to him) said in Sharh Muslim, “Prohibition of pictures is restricted to animals and pictures which are not walked on, such as those on things used as mats and the like. Angels do not enter a house in which there is a picture or a dog.” Our fellow scholars as well as other scholars said, “Pictures of animals are quite forbidden. This is one of the major sins because it incurs severe punishment as mentioned in Hadiths. It is by all means prohibited, whether it is made on things that are walked on or not, and whether it is made on clothing, mats, coins, urns, walls or the like because it imitates the creation of Allah. As for pictures of trees, camel saddlebags and similar items that are not animals, they are not prohibited. This is the ruling on pictures themselves. However, using things on which the pictures of animals are drawn requires further elaboration. If they are hung on walls or drawn on clothes or a turban or the like, they are not considered to be walked on, and in turn this is prohibited. Yet, if it is woven on floor coverings, pillows, cushions, and similar things that are stepped on, this is not prohibited.”The discussion goes on until he says, “There is no difference in all this between things that have a shadow and things that have no shadow. Such is the summary of our Madh-hab (opinion) on the issue.” Words to the same effect were given by the majority of scholars from among the Companions, the Tabi’un (Followers, the generation after the Companions of the Prophet), and those who followed them. It is also the opinion of Al-Thawry, Malik, Abu Hanifah and others. Moreover, some Salaf (righteous predecessors) prohibited (acquisition of) images that have a shadow while they deemed permissible the images that have no shadow. Indeed, this is an invalid opinion, since the pictures on the curtain which the Prophet (peace be upon him) denounced are undoubtedly disapproved though they produce no shadow, not to mention other Hadiths about the categorical prohibition of pictures.”Al-Hafizh, after summing up the opinion of Al-Nawawy, said, “The generalization covering pictures that have a shadow and those that do not have shadows is corroborated by the Hadith narrated by Ahmad from Ali (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Who of you would (like to) head for Al-Madinah, and leave no idol in it except that he breaks it, nor an image except that he blots it out?” 19The narration includes the following addition: “Whoever returns to making any of these things (idols) has disbelieved in what was revealed to Muhammad (peace be upon him).” 20 It remains for me to add that it is already mentioned above that the Prophet (peace be upon him) blotted out the images that had been on the walls of the Ka’bah though they had no shadow.Furthermore, Muslim narrated in his Sahih on the authority of Ali (may Allah be pleased with him) that the Prophet (peace be upon him) said to him: “Do not leave any image without erasing it or any raised grave without leveling it.” 21 This applies to all pictures, whether or not they have a shadow.This ruling is unequivocally unobjectionable. After all, it is Allah (alone) Whose Help we seek and in Whom we trust. There is no might or power except with Allah, and we ask Him (Exalted be He) to grant us and all the Muslims success in that which pleases Him and to preserve us against the means of His Wrath. He is indeed All-Hearer of invocation.As for television, it is a dangerous instrument whose harmful influence is as serious as that of the cinema, or even more. We already know from the works discussing it and from the words of knowledgeable people (of its effect) in Arabian countries and others that it is dangerous and that it negatively influences creed and morals, and disturbs the conditions of society. This occurs through enactment of loose morals, displaying nudity, giving voice to destructive irreligious sermons and articles, urging imitation of disbelievers in their manners and costume, aggrandizement of their chiefs and leaders, indifference to the morals of the Muslims and to their style of dress, and contempt of Muslim scholars and heroes.It involves representation of Muslim scholars and heroes in repulsive images that entail despising them and driving away from their biographies, and also representation of the ways of cunningness, deception, plundering, theft, brewing conspiracies and aggression against people.Undoubtedly, such an instrument that entails all ways of corruption mentioned above should be proscribed, and the means leading to it should be blocked. Thus, if the volunteering Muslim Brothers renounce it and warn against it, they cannot be blamed for it, since what they do is a form of advice for the sake of Allah and His Slaves.However, he who thinks that this instrument - if censored - could be free of such evils or could broadcast only what promotes public good, he would be seeking a deferred hope and committing a serious mistake because the censor sometimes becomes heedless and because people today mostly imitate westerners and follow their footsteps as regards employment of this instrument. This is also because censors scarcely perform their duties, especially in the present era in which most people have inclined towards diversion and trifles and towards all that deters from guidance. Besides, reality testifies to such negligence, as is the case with radio and television stations in some countries, for both could not apply enough censorship to preclude the harmful influence of such instruments. We ask Allah to guide our governments to that which leads to good, salvation and happiness of our Ummah in this world and in the Hereafter. We also ask Him to provide upright retinue for these governments and to help them control such instruments, so that they would broadcast only what benefits people in their religion and worldly life. He is indeed the Most Bountiful and Most Generous.Hence, we come to the end of our discussion regarding the mistakes of the writer in an attempt to give advice for the sake of Allah and for His Salves. We ask Allah (Exalted be He) to guide us, the writer, and the rest of the Muslims to understanding of the religion and of all that benefits our religion and worldly life. He is indeed able to do everything. May the Peace and Blessings of Allah be upon His Slave and Messenger, Muhammad, his family, and his Companions. Al-Tirmidhy, Sunan, Book on Tafsir, no. 3047; Abu Dawud, Sunan, Book on battles, no. 4336; and Ibn Majah, Sunan, Book on trials, no. 4006. ↩ Al-Tirmidhy, Sunan, Book on Tafsir, no. 3047; Abu Dawud, Sunan, Book on battles, no. 4336; and Ibn Majah, Sunan, Book on trials, no. 4006. ↩ Al-Bukhari, Sahih, Book on Adhan, no. 644; Muslim, Sahih, Book on Masjids and places for Book on Salah, no. 651; Al-Tirmidhy, Sunan, Book on Salah, no. 217; Al-Nasa’i, Sunan, Book on Imamate no. 848; Abu Dawud, Sunan, Book on Salah, no. 548; Ibn Majah, Sunan, Book on Masjids and congregations, no. 791; Ahmad ibn Hanbal, Musnad, vol. 2, p. 537; Malik, Al-Muwatta, Book on call to Prayer, no. 292; and Al-Darimy, Sunan, Book on Salah, no. 1274. ↩ Al-Bukhari, Sahih, Book on Adhan, no. 644; Muslim, Sahih, Book on Masjids and places for on Salah, no. 651; Al-Tirmidhy, Sunan, Book on Salah, no. 217; Al-Nasa’i, Sunan, Book on Imamate, no. 848; Abu Dawud, Sunan, Book on Salah, no. 548; Ibn Majah, Sunan, Book on Masjids and congregations, no. 791; Ahmad ibn Hanbal, Musnad, vol. 2, p. 367; Malik, Al-Muwatta, Book on call to Prayer, no. 292; and Al-Darimy, Sunan, Book on Salah, no. 1212. ↩ Muslim, Sahih, Book on faith, no. 50; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 458. ↩ Muslim, Sahih, Book on faith, no. 49; Al-Tirmidhy, Sunan, Book on trials, no. 2172; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5008; Abu Dawud, Sunan, Book on Salah, no. 1140; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1275; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 10. ↩ Muslim, Sahih, Book on Knowledge, no. 2674; Al-Tirmidhy, Sunan, Book on Knowledge, no. 2674; Abu Dawud, Sunan, Book on Sunnah, no. 4609; Ahmad ibn Hanbal, Musnad, vol. 2, p. 397; and Al-Darimy, Sunan, Introduction, no. 513. ↩ Al-Bukhari, Sahih, Book on marriage, no. 5144; Muslim, Sahih, righteousness, upholding ties of kinship, and good manners, no. 2563; Al-Tirmidhy, Sunan, Book on righteousness and upholding ties of kinship, no. 1988; Ahmad Ibn Hanbal, Musnad, vol. 2, p. 465; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1684. ↩ Al-Bukhari, Sahih, Book on Prophets, no. 3461; Al-Tirmidhy, Sunan, Book on knowledge, no. 2669; Ahmad ibn Hanbal, Musnad, vol. 2, p. 159; and Al-Darimy, Sunan, Introduction, no. 542. ↩ Al-Bukhari [Fath-ul-Bari], no. 6045; Muslim, no. 61; and Abu Dawud, no. 4687. ↩ Abu Dawud, Sunan, Book on knowledge, no. 3657; Ibn Majah, Sunan, Introduction, no. 530; Ahmad ibn Hanbal, Musnad, vol. 2, p. 321; and Al-Darimy, Sunan, Introduction, no. 159. ↩ Muslim, Sahih, Book on Knowledge, no. 2674; Al-Tirmidhy, Sunan, Book on Knowledge, no. 2674; Abu Dawud, Sunan, Book on Sunnah, no. 4609; Ahmad ibn Hanbal, Musnad, vol. 2, p. 397; and Al-Darimy, Sunan, Introduction, no. 513. ↩ Al-Bukhari, Sahih, Book on Salah, no. 434; Muslim, Sahih, Book on Masjids and places for Salah, no. 528; Al-Nasa’i, Sunan, Book on Masjids, no. 704; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 51. ↩ Al-Bukhari, Sahih, Book on clothing, no. 5950; Muslim, Sahih, Book on clothing and adornment, no. 2109; Al-Nasa’i, Sunan, Book on adornment, no. 5364; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 375. ↩ Al-Bukhari, Sahih, Book on transactions, no. 2105; Muslim, Sahih, Book on clothing and adornment, no. 2107; Ahmad ibn Hanbal, Musnad, vol. 6, p. 246; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1803. ↩ Al-Bukhari, Sahih, Book on marriage, no. 5181; Muslim, Sahih, Book on clothing and adornment, no. 2107; Ahmad ibn Hanbal, Musnad, vol. 6, p. 246; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1803. ↩ ↩ Al-Bukhari, Sahih, Book on the beginning of creation, no. 3226; Muslim, Sahih, Book on clothing and adornment, no. 2106; Al-Tirmidhy, Sunan, Book on clothing, no. 1750; Al-Nasa’i, Sunan, Book on adornment, no. 5350; Abu Dawud, Sunan, Book on clothing, no. 4155; Ibn Majah, Sunan, Book on clothing, no. 3653; Ahmad ibn Hanbal, Musnad, vol. 4, p. 29; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1802. ↩ ↩2 Muslim, Sahih, Book on funerals, no. 969; Al-Tirmidhy, Sunan, Book on funerals, no. 1049; Al-Nasa’i, Sunan, Book on funerals, no. 2031; Abu Dawud, Sunan, Book on funerals, no. 3218; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 87 ↩ Ahmad ibn Hanbal, Musnad, vol. 1, p. 87. ↩ Muslim, Sahih, Book on funerals, no. 969; Al-Tirmidhy, Sunan, Book on funerals, no. 1049; Al-Nasa’i, Sunan, Book on funerals, no. 2031; Abu Dawud, Sunan, Book on funerals, no. 3218; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 96 ↩ " }, { "title": "Darwinian Theory", "date": "2020-09-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/darwinian-theory/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 03, 1442", "link": null, "summary": "The theory of evolution, known as Darwin’s theory, contradicts the Book of Allah, the Sunnah of His Messenger ﷺ, and the consensus of the people of knowledge and faith.", "category": ["fatwas","darwinism"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"التطور والارتقاء نظرية داروين","web_url":"https://al-fatawa.com/fatwa/106194"}]}, "shaykhs": null, "muftis": null, "content": "Question:We have learned through our academic courses something about the theory of evolution and everything related to creation. The more I read on this subject, the more convinced I become that Allah is the Creator of the universe and everything within it. However, to my utter surprise, I came across a book authored by a Muslim supporting the theory of evolution, citing the Quran as evidence. Furthermore, one of my Muslim professors asked me: “Since Islam forbids marriage between a brother and his sister, how did the marriage between the offspring of Adam and Eve take place?”Answer:The theory of evolution, known as Darwin’s theory, contradicts the Book of Allah, the Sunnah of His Messenger ﷺ, and the consensus of the people of knowledge and faith. It has been established in the Qur’an and Sunnah that Adam was created from dust, and his wife Eve was created from him.As for Adam (peace be upon him) marrying his sons to his daughters, that was a practice conducted according to a divine law that Allah ordained for him at that time; it is not for us to delve into its specifics.Regarding the Sharia of Muhammad ﷺ, Allah has forbidden the marriage of a brother to his sister, along with other known prohibitions in this law. Allah, the Almighty, said in His Noble Book, when mentioning the laws of the Torah, the Gospel, and the Quran: “To each among you, We have prescribed a law and a clear way.” (al-Ma’idah, 5:48). Thus, Adam (peace be upon him) had his own law which he followed." }, { "title": "Darwin's theory of evolution", "date": "2020-09-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/darwin-theory-of-evolution/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 03, 1442", "link": null, "summary": "This claim is not correct. The evidence for this is that Allah clarified in the Quran the stages of the creation of Adam.", "category": ["fatwas","darwinism"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"ما صحة القول بأن الإنسان كان قردا وتطور","web_url":"https://al-fatawa.com/fatwa/111609"}]}, "shaykhs": null, "muftis": null, "content": "Question:There are those who say that, a long time ago, man was an ape and then evolved. Is this true, and is there any evidence for it?Answer:This claim is not correct. The evidence for this is that Allah clarified in the Quran the stages of the creation of Adam. Allah the Exalted says: “Verily, the likeness of ‘Isâ (Jesus) before Allâh is the likeness of Adam. He created him from dust…“ [Aal ‘Imran 3:59]. Then, this dust was moistened until it became sticky clay that clings to the hands. Allah the Exalted says: “And indeed We created man (Adam) out of an extract of clay (water and earth).” [Al-Mu’minun 23:12] and He says: “Verily, We created them of a sticky clay.” (As-Saffat, 37:11) then it became altered black mud. Allah the Exalted says: “And indeed, We created man from dried (sounding) clay of altered mud.” (Al-Hijr, 15:26). Then, when it dried, it became clay like [that of] pottery, Allah, the Exalted, says: “He created man (Adam) from sounding clay like the clay of pottery.” (Ar-Rahman, 55:14). Allah then fashioned him into the form He willed and breathed into him from His spirit. Allah the Exalted says: “And (remember) when your Lord said to the angels: ‘I am going to create a man (Adam) from dried (sounding) clay of altered mud.’ So, when I have fashioned him completely and breathed into him (Adam) the soul which I created for him, then fall (you) down prostrating yourselves unto him.” (al-Hijr 15:28-29). These are the stages through which the creation of Adam passed according to the Quran.As for the stages through which the creation of Adam’s progeny passes, Allah the Exalted says: “And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allâh, the Best of creators.” (Al-Mu’minun, 23:12-14).As for Adam’s wife (Eve), Allah the Exalted clarified that He created her from him, saying: “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwâ’ (Eve)], and from them both He created many men and women.” (An-Nisa, 4:1)." }, { "title": "Ruling on cauterization as a way of curing epilepsy", "date": "2020-09-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-cauterization-for-curing-epilepsy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 04, 1442", "link": null, "summary": "Is it permissible in this case to burn the Muslim woman with a firebrand so that the female jinni will leave her body?", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:An epileptic woman is possessed by a female Jinn. When the Jinn is beaten, she refuses to depart from the Muslim woman’s body. Is it permissible in this case to burn the Muslim woman with a firebrand so that the female jinni will leave her body?Answer:It is absolutely Haram (prohibited) to use this method, because only Allah has the right to punish with fire." }, { "title": "Ruling on the call to rapprochement between religions", "date": "2020-09-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-calling-to-unity-with-false-beliefs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Safar 02, 1442", "link": null, "summary": "Druze, Nusayriyyah, Ismailiyyah and those who follow them such as Babists and Baha'is have manipulated the religious texts; legislated for themselves what Allah has not permitted for them; and imitated the Jews and the Christians in their distortions", "category": ["fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is the call for rapprochement between religions (Islam - Christianity - Judaism) a legitimate one? Is it permissible for a Muslim believer to support it? I heard that this is done by some scholars in Al-Az-har and other Islamic institutions. Is the call for rapprochement between Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) and the Shiites, Druze, Al-Isma’iliyyah, Al-Nusayriyyah and such sects useful for Muslims? Is reconciliation between them possible, although all of these sects entail Shirk (associating others with Allah in His Divinity or worship), offense to the Messenger of Allah (peace be upon him), and hostility towards Islam and Ahl-ul-Sunnah wal-Jama’ah? Is this rapprochement permissible according to Shari’ah?Answer:FirstThe roots of Iman (faith) which Allah has revealed to His Messengers in the Holy Books: Tawrah (Torah), Injil (Gospel), Zabur (Psalms), and the Qur’an; and which the Messengers Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus), and other Messengers (peace be upon them) called to, are all the same. The former ones of them told the latter about them; and the latter confirmed what the former said, even if they differed in the branches, each according to the circumstances of their own era and the benefit of the people at their time. This is the wisdom and mercy of Allah, as He says, “The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” - and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Surah Al-Baqarah, 2: 285).Allah also says, “And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful.” (Surah Al-Nisa’, 4: 152).Allah also says, “And (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.” Allâh said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).” Then whoever turns away after this, they are the Fâsiqûn (rebellious: those who turn away from Allâh’s Obedience). Do they seek other than the religion of Allâh (the true Islâmic Monotheism - worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.” (Surah Al-‘Imran, 3: 81-83).Allah also says, “Say (O Muhammad صلى الله عليه وسلم): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob) and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)] and what was given to Mûsâ (Moses), ‘Isâ (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).” And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” (Surah Al-‘Imran, 3: 84-85).After mentioning Ibrahim’s call for Tawhid (monotheism) and the Messengers who were contemporary with him, Allah says, “They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad صلى الله عليه وسلم) who are not disbelievers therein. They are those whom Allâh had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’ân). It is only a reminder for the ‘Alamîn (mankind and jinn).”” (Surah Al-An’am, 6: 89-90).Allah also says, “Verily, among mankind who have the best claim to Ibrâhîm (Abraham) are those who followed him, and this Prophet (Muhammad صلى الله عليه وسلم) and those who have believed (Muslims). And Allâh is the Walî (Protector and Helper) of the believers.” (Surah Al-‘Imran, 3: 68).Allah also says, “Then, We have sent the revelation to you (O Muhammad صلى الله عليه و سلم saying): “Follow the religion of Ibrâhîm (Abraham) Hanif (Islâmic Monotheism - to worship none but Allâh) and he was not of the Mushrikûn (polytheists, idolaters and disbelievers).” (Surah Al-Nahk, 16: 123).He also says, “And (remember) when ‘Isâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.” (Surah Al-Saff, 61: 6).He also says, “And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way.” (Surah Al-Ma’idah, 5: 48).It is authentically reported that the Prophet (peace be upon him) said, “I am the nearest of all the people to ‘Isa ibn Maryam (Jesus, son of Mary) in this world and in the hereafter. All the prophets are paternal brothers; they have different mothers, but their religion is the same.” Narrated by Al-Bukhari. 1SecondThe Jews and the Christians changed the words from their (right) places and carried out commands other than those given to them. Thus, they changed the principles of their religions and the rulings of Allah, such as the claim made by the Jews that ‘Uzayr is the son of Allah. They claim that Allah got tired from creating the heavens, the earth, and what is in between in six days, so He rested on Saturday. They also claim that they crucified ‘Isa (peace be upon him) and killed him. They consider hunting on Saturday legal, while Allah prohibits them from doing so. They also abrogated the Had (prescribed penalty) of Zina (adultery) for a married person. They said, “Truly, Allâh is poor and we are rich!” [Aal Imran: 181] They also said, “Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty).” [Al-Maidah: 64]In addition to other verbal and practical distortions made on purpose in following their own desires. The Christians also claim that ‘Isa (peace be upon him) is the son of Allah, and that he is another God besides Allah. They believe the Jews in their claim that they crucified and killed him. Each of them (i.e. the Jews and the Christians) claim that they are the children of Allah and His loved ones. They disbelieve in Muhammad (peace be upon him) and envy him, although they are supposed to believe and support him, in addition to other aspects of disgrace and discrepancies among them. Allah has told us a lot of their lies and distortions of the creeds and legislations that were revealed to them.He exposed them, and replied to them in the Qur’an saying, “Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. And they (Jews) say, “The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.” Say (O Muhammad صلى الله عليه وسلم to them): “Have you taken a covenant from Allâh, so that Allâh will not break His Covenant? Or is it that you say of Allâh what you know not?”” (Surah Al-Baqarah, 2: 79-80).Allah also says, “And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.””” (Surah Al-Baqarah, 2: 111).Allah also says, “And they say, “Be Jews or Christians, then you will be guided.” Say (to them O Muhammad صلى الله عليه وسلم), “Nay, (we follow) only the religion of Ibrâhîm (Abraham), Hanîfa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh - see V.2:105).” Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” (Surah Al-Baqarah, 2: 135-136).Allah also says, “And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it.” (Surah Al-‘Imran, 3: 78).Allah also says, “Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly, and of their saying: “Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)” - nay, Allâh has set a seal upon their hearts because of their disbelief, so they believe not but a little. And because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” - but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise.” (Surah Al-Nisa’, 4: 155-158).Allah also says, “And (both) the Jews and the Christians say: “We are the children of Allâh and His loved ones.” Say: “Why then does He punish you for your sins?” Nay, you are but human beings of those He has created” (Surah Al-Ma’idah, 5: 18).Allah also says, “And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary)” (Surah Al-Tawbah, 9: 30-31).Allah also says, “Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them.” (Surah Al-Baqarah, 2: 109).There are countless examples of their distortion, contradictions, and disgrace. We only intend to mention some examples of their status as an answer to the question.ThirdAccording to what has been mentioned above, it is evident that the origin of religions legislated by Allah for the people is one, which needs no rapprochement. It is also evident that the Jews and the Christians have distorted what was revealed to them from Allah, until their religions became false, Kufr (disbelief) and misguidance. Thus, Allah sent them His Messenger Muhammad (peace be upon him) as well as to all the nations so that he would reveal the truth that they had concealed, correct the ‘Aqidahs (creeds) and rulings they had distorted, and guide them to the right path.Allah says, “O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism).” (Surah Al-Ma’idah, 5: 15-16).He also says, “O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things.” (Surah Al-Ma’idah, 5: 19).However, they turned away from him out of injustice and envy after knew the truth. Allah says, “Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them.” (Surah Al-Baqarah, 2: 109).He also says, “And when there came to them (the Jews), a Book (this Qur’ân) from Allâh confirming what is with them [the Taurât (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allâh (for coming of Muhammad صلى الله عليه وسلم) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allâh be on the disbelievers.” (Surah Al-Baqarah, 2: 89).He also says, “And when there came to them a Messenger from Allâh (i.e. Muhammad صلى الله عليه وسلم) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know!” (Surah Al-Baqarah, 2: 101).He also says, “Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence. A Messenger (Muhammad صلى الله عليه وسلم) from Allâh, reciting (the Qur’ân) purified pages [purified from Al-Bâtil (falsehood)].” (Surah Al-Bayyinah, 98: 1-2).How can a sane person who knows about their insistence on falsehood and their extreme injustice in spite of their knowledge, and out of envy and following desires, how can anyone hope for rapprochement between them and the true Muslims?Allah says, “Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it?” (Surah Al-Baqarah, 2: 75).He also says, “Verily, We have sent you (O Muhammad صلى الله عليه وسلم) with the truth (Islâm), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire. Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Say: “Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad صلى الله عليه وسلم) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper.” (Surah Al-Baqarah, 2: 119-120).Allah also says, “How shall Allâh guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad صلى الله عليه وسلم) is true and after clear proofs had come unto them? And Allâh guides not the people who are Zâlimûn (polytheists and wrong-doers).” (Surah Al-‘Imran, 3: 86).If they are not considered more evil and hostile to Allah and to the believers than Mushrikun (those who associate others with Allah in worship), they are at least equal to them. Allah says to His Messengers about the Mushrikun, “So (O Muhammad صلى الله عليه وسلم) obey you not the deniers [(of Islâmic Monotheism - those who belie the Verses of Allâh), the Oneness of Allâh, and the Messengership of Muhammad صلى الله عليه وسلم] They wish that you should compromise (in religion out of courtesy) with them: so they (too) would compromise with you.” (Surah Al-Qalam, 68: 8-9).He also says, “Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship, “Nor will you worship that which I worship. “And I shall not worship that which you are worshipping. “Nor will you worship that which I worship. “To you be your religion, and to me my religion (Islâmic Monotheism).”” (Surah Al-Kafirun, 109: 1-6).A person who thinks of compromising between Islam, Christianity, and Judaism is like a person who tries to match two contradictory things; truth and falsehood; Kufr and Iman.FourthIf a person calls to declare a truce or a peace treaty between these sects in order to spare the blood of people, avoid wars, enable people to earn their living, maintain the earth, call to the truth, and guide people to justice, it will be a great and noble purpose. However, the truth should be protected, and this should not be done at the expense of Muslims. The participants may adulate the Mushrikun and give up some of the rulings ordained by Allah or some of their dignity. On the contrary, they should keep their self-respect and stick to the Qur’an and the Sunnah of their Prophet (peace be upon him), in obedience to the way of the Qur’an and following the Messenger (peace be upon him). Allah says, “But if they incline to peace, you also incline to it, and (put your) trust in Allâh. Verily, He is the All-Hearer, the All-Knower.” (Surah Al-Anfal, 8: 61).Allah also says, “So be not weak and ask not for peace (from the enemies of Islâm) while you are having the upper hand. Allâh is with you, and He will never decrease the reward of your good deeds.” (Surah Muhammad, 47: 35).The Prophet (peace be upon him) applied this practically when he concluded a peace treaty with Quraysh in the year of Al-Hudaybiyah, with the Jews in Al-Madinah before the Battle of Al-Khandaq (the Trench) and the Battle of Khaybar, and with the Christians of Rome in the Battle of Tabuk. This had the greatest impact and the most wonderful results; peace spread, lives were saved, the truth prevailed in the world, people embraced Islam in crowds, and everyone began to work for the benefit of this world and the Hereafter. Thus, the result was prosperity, power, and the spread of Islam and peace.History and reality are the strongest proof of this for the impartial and sane people who are free from fanaticism and sophistry. Therein is indeed a reminder for those who have a heart or listen heedfully. Allah is the One Who guides to the straight path. He is Sufficient for us, and He is the Best Disposer of affairs.FifthDruze, Al-Nusayriyyah, Al-Isma’iliyyah and those who follow them such as Babists and Baha’is have manipulated the religious texts; legislated for themselves what Allah has not permitted for them; and imitated the Jews and the Christians in their distortions out of following the desire imitating the first leader of Fitnah (trial): ‘Abdullah ibn Saba’ Al-Himyary, the head of Ibtida’ (heresy), misguidance, and spreading conflict among the Muslims. His evil spread widely; many sects were deceived by him, so they turned to Kufr after having embraced Islam; and controversy spread among Muslims.Thus, the call for rapprochement between such sects and the Muslims is useless and futile, as they resemble the Jews and the Christians in their misguidance, Kufr, envy towards the Muslims and conspiring against them, even if their ways and intentions are different. Thus, they apply the same policy of the Jews and the Christians with the Muslims. For some reason, a group of Egyptian Azhari scholars attempted to make this rapprochement with the Iranian, Rafidi scholars of Qum after the Second World War.Some of the sincere great scholars were deceived by this call, as their hearts were too pure and they were inexperienced in life. So, they issued a magazine called “Al-Taqrib”. However, the truth was uncovered soon after, and this call ended in failure. This is not strange, as the inclinations are different, the ideas are distinct, and the ‘Aqidahs are contrasting. There is no way to reconcile the contraries. Al-Bukhari, Sahih, Book on prophets, no. 3443; Muslim, Sahih, Book on virtues, no. 2365; Abu Dawud, Book on Al-Sunnah, no. 4675; and Ahmad, Musnad, vol. 2, p. 437. ↩ " }, { "title": "Ibn Taymiyyah did not approve celebrating the Prophet's Mawlid", "date": "2020-09-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ibn-taymiyyah-did-not-approve-mawlid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 29, 1442 AH", "link": null, "summary": "Ibn Taymiyyah did not approve celebrating the Prophet's Mawlid, rather he condemned doing so and was of the view that doing so is a Bid'ah.", "category": ["festivals","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Brother A.M.M. From Kuwait says: “One of the scholars said that Ibn Taymiyyah (may Allah be merciful to him) approved celebrating the Mawlid (the Prophet’s birth day). Is it a sound saying?””Answer:Celebrating the Mawlid of the Prophet (peace be upon him) is Bid’ah (innovation in religion) which is prohibited according to the soundest opinion of scholars. This is because the Prophet (peace be upon him), the rightly guided Caliphs, the Companions (may Allah be pleased with them), scholars and rulers in the first three generations did not do this. This was innovated after that by Shiites and those who followed them. Therefore, it is not permissible to do this or to imitate those who celebrate it.Taqy Al-Din Ahmad ibn Taymiyyah (may Allah be merciful to him) condemned doing so and was of the view that doing so is a Bid’ah. However, he mentioned in his book Iqtida al-Sirat al-Mustaqim Mukhalafat Ashab al-Jahim the one who does this ignorantly.No one should be deceived by those who do that or call for it as Muhammad ‘Alawy Maliki and others. This is because men’s saying and deeds can not be cited as evidence, but the evidence is what Allah (Glorified be He) says, what was said by His Prophet (peace be upon him) or what is consensually agreed upon by the Salaf (righteous predecessors). Allah (Glorified and Exalted be He) says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59]Allah (Glorified be He) also says: “And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge).” [Al-Shura: 10]Allah (Glorified be He) also says: “Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much.” [Al-Ahzab: 21]The Prophet (peace be upon him) did not celebrate his Mawlid and he conveyed to us the message by his sayings and deeds. The Companions (peace be upon them) also did not do that. If doing so was a good matter, they would precede us in doing it. The Prophet (peace be upon him) said: “He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” This Hadith is reported by Al-Bukhary and Muslim. 1The Prophet (peace be upon him) said: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” This Hadith is reported by Muslim in his Sahih. 2The Prophet (peace be upon him) used to say during his Khutbah (sermon): “And then, the best of speech is embodied in the Book of Allah, and the best of guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error.” This Hadith was reported by Muslim in his Sahih. 3 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Abu Dawud, Book on tribute, spoils, and rulership, no. 2954; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, no. 206. ↩ " }, { "title": "A brief look at Babism and Bahaism and their hatred towards the Muslims", "date": "2020-09-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-bahaism-babism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 28, 1442", "link": null, "summary": "The Babists carried out an armed terrorist movement in which they shed a great deal of blood and killed hundreds of people.", "category": ["sects","refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All Praise is due to Allah. May peace and blessings be upon the Messenger of Allah, his family and Companions. To proceed:This is a brief description of Babism and Baha’ism.BabismIn their view, the word Al-Bab (lit. “the Door”) refers to an ignorant Iranian individual, who claimed to be a Sufi. His name was ‘Aly ibn Muhammad Al-Shirazy, He claimed that he was the door to Baha’ullah Mirza Husayn ‘Aly and that he was the messenger to whom revelation came from Baha’. The Babists are named after him. Every time he was put under pressure and asked to repent, he repented from Babism and claimed to be a Ja’fary, one of the Twelfth Imamate Shiites.The Babists held a general conference in the desert of Badasht to announce their views and proclaim glad tidings of the awaited Imam (leader) whom they claim will appear.The Babists are not all the same in their beliefs and view of Al-Bab, as stated on p. 97 of the book Al-Baha’iyyah Tarikhuha wa ‘Aqidatuha wa sillatuha bi Al-Batiniyyah wa al-Suhyuniyyah (Baha’ism: History, Beliefs and Relation with Esotericism and Zionism), by the head of the Ansar Al-Sunnah Al-Muhammadiyyah organization in Egypt, Shaykh ‘Abdul-Rahman Al-Wakil (may Allah be merciful to him).The Babists were divided into two groups in their conference; one of which was led by Al-Bushru’i and Al-Quddus, and the other was led by Al-Baha’ and Qurrat Al-‘Ayn, as stated on p. 98 of the book. Their gatherings were also of two types; one just for the Imams of Babism and another for the laypeople. The topic of discussion in such gatherings of the Imams was Babism’s abrogation of Islamic Shari’ah (Law). Their ultimate view was that Al-Bab is greater and higher in status than all messengers and that what was revealed to him of religion was more complete and more perfect than any previous revelation or religion.As stated on pp. 99-100 of the book mentioned, Qurrat Al-‘Ayn delivered a reprehensible speech in this conference when Al-Bushru’y and Al-Quddus abstained and Al-Baha’ was also absent, claiming that he was ill. He was worried about the consequences of her speech and waited to see the reaction of the delegates and whether they would reject her ideas or not. In her speech, she clearly stated that the religion of Muhammad was completely abrogated by the new religion (Baha’ism), which had come to the Ummah (nation based on one creed) via Al-Bab, even though only a little of it had come so far and they were now in an interval. The rulings of Islamic Shari’ah no longer applied and it was permissible for the people - indeed prescribed for them - to share their wealth and women.Al-Wakil said that this was what was clearly stated by the historian of Baha’ism in his book Al-Kawakib Al-Durriyyah (p. 180, 210). She clearly stated in her speech that she did not believe in the resurrection.The name of the said Qurrat Al-‘Ayn is Um Salman bint Mulla Salih Al-Qazwiny and was a strong proponent of their views. She was responsible for issuing Fatawa (legal opinions issued by a qualified Muslim scholar) before she got in touch with Al-Baha’, then when she got in touch with him, she submitted to him and attributed the issuing of Fatawa to him.The Babists carried out an armed terrorist movement in which they shed a great deal of blood and killed hundreds of people. The Iranian state stood against them and recruited troops that put an end to them, disunited them and killed Bab-ul-Bab Al-Bushru’y and his companion Al-Quddus in 1265 A.H., as stated in the book of Al-Wakil. The Shiites scholars issued a fatwa stating that Al-Bab was a Kafir and an apostate, and deserved to be executed. The government ordered him to death and he was killed in front of the people; before that he was imprisoned in the citadel.He engaged in dispute with the Shiites scholars several times and he was exposed and his ignorance were clearly demonstrated. Among the smartest questions that were put to him was when he was asked about the defects in Islamic Shari’ah and about the perfection of that, which he had brought, and he could not offer any answer; rather he could not even say a word. He was asked to deliver a speech and he delivered a worthless speech that did not deserve to be listened to. Hence the scholars ruled that he was a Kafir and should be executed, and he was executed.Note:We stated above that Al-Bab was believed by the Baha’is to be the harbinger of Al-Baha’ and is the one who received revelation and conveyed it. So he is like a messenger for Al-Baha’. The Babists believe in Al-Bab, who is ‘Aly ibn Muhammad Al-Shirazy, the ignorant Sufi who claimed that he was the most perfect human vessel of the divine reality, and that he was the one who created everything by his word. (See p. 117).They also quoted him as saying: “On the day of Nuh (Noah), I was Nuh; on the day of Ibrahim (Abraham), I was Ibrahim; on the day of Musa (Moses), I was Musa; on the day of ‘Isa (Jesus), I was ‘Isa; on the day of Muhammad, I was Muhammad; and on the day of ‘Ali, I was ‘Ali … on the day when Allah causes someone to prevail, I will be the one whom Allah causes to prevail. I am the last one after whom there will be no one else and I am the first one before whom there was no one else. I am the manifestation of Allah’s Argument against the worlds.”How ridiculous are these words that no wise person would utter. (Shir’at Al-Bab, p. 119). Al-Bab abolished the five daily prayers, Jumu’ah (Friday) Prayer and congregational Salah (Prayer), except in case of the funeral prayer. He stated that purification from Janabah (major ritual impurity related to sexual discharge) was not Wajib (obligatory) and that the Qiblah (Ka’bah-direction faced in Prayer) was the house in which he was born in Shiraz, or the place where he was imprisoned, or the houses in which he and his followers lived. These are the places to which his followers should go for Hajj.With regard to Sawm (Fast), it was to be observed from sunrise to sunset, for one Babi month, which lasts nineteen days. As for Zakah (obligatory charity), it was one-fifth of one’s property, to be taken at the end of the year and handed over to the Babi council. For more ridiculous rulings, refer to the book of Al-Wakil, p. 120.Baha’ismAs for Al-Baha’, who is known as Baha’ Al-Din, he is Mirza Husayn ibn ‘Aly ibn Al-Mirza ‘Abbas Bazrak Al-Mazandrani Al-Nury Al-Irany He was born in Tehran in 1233 A.H. And he was involved in Sufism all his life. He took his myths and stories from his Shaykhs. Then he moved to Baghdad from Tehran as a visitor or in exile, then he moved frequently from Baghdad to other places, then he moved to Akka for political reasons and ulterior motives, and because of the many disputes between his followers among the Babists and the followers of his brother, Yahya ibn ‘Aly ibn Mirza. After all of that and many other developments, Al-Baha’ made the following claims (see p. 143 of the book of Al-Wakil): At first, Al-Baha’ claimed that he was the Caliph of Al-Bab, or the last Caliph of Al-Qa’im (i.e. The hidden Imam); then he claimed that he was Al-Qa’im himself. Then he claimed to be a Prophet, then he claimed to be a divine lord and that the divine reality only existed in its most perfect form when embodied in him.Death of Al-Baha’When he was in the prime of his strength and his call was at its vim, Allah afflicted him with fever and he died while believing in his false claims and ridiculous myths. He died in Dhu’l-Qa’dah 1309 AH. (See p. 144 of the essay and footnotes of the treatise of Abu Al-Fada’il)Abu Al-Fada’il was one of the propagators of the false sect of Al-Baha’.The methods of Al-Baha’ for propagating his viewsHe was a Sufi who relied on ambiguity, allusions, symbols and jargon. (See p. 147 of the book of Al-Wakil)His booksThe most famous of them are Al-Iqan and Al-Aqdas. He wrote the former in Baghdad; it deals with proving that Al-Bab was Al-Mahdy (a man named after the Prophet, who will appear as a sign of the Hour and rule according to Islamic law) and Al-Qa’im. It refers to the claims of Al-Baha’. He wrote this book in response to questions about Al-Bab. In this book, Al-Baha’ acknowledged that he was sinful by writing this book. How strange are the actions and evil deeds of this criminal! Glory be to Allah, how great He is! Allah insisted that these criminals and liars should fail in their words and deeds. All praise be to Allah, for the clarity of Al-Haqq (the Truth) and the failure of falsehood. (See p. 150 of the book of Al-Wakil)Hatred of Al-Baha’ against MuslimsAl-Mirza did not hate any Ummah as much as he hated the Ummah of the Final Messenger (Muhammad, peace be upon him). It is sufficient for you to know that he accused the Salaf (righteous predecessors) and Khalaf (Successors) of not having understood anything of the Ever-Glorious Qur’an, and he said: “One thousand and two hundred and eight years have passed since the Qur’an appeared and all these riffraff recite it every morning and until now they have not understood a single letter of its meaning.”Then Al-Baha’ says: “The one who does not drink from our sealed nectar stamped with our name Al-Qayyum (the Ever Living) has not grasped the light of Tawhid (belief in the Oneness of Allah/ monotheism), and he does not know the meaning of the Books of Allah, and he is one of the Mushriks (ones who associate others with Allah in His Divinity or worship).”Note:In this summary about Babism and Baha’ism, if you find any words that you cannot find in the book of Al-Wakil, you will find them in the book of Dr. Muhammad Mahdi Khan Al-Irany Al-Tabrizy, who lived in Egypt, which is called Muftah Bab Al-Abwab. Some of the summary was taken from articles written by Muhib Al-Din Al-Khatib about Babism and Baha’ism and short comments of my own words. Allah is the Source of strength.May Allah’s Peace and Blessings be upon our Prophet Muhammad, his family and Companions! Written by: Abdul-Aziz ibn Abdullah ibn Baz, Deputy-President of the Islamic University, Al-Madinah Al-Munawwarah." }, { "title": "Ruling on writing the Exalted Name 'Allah' and 'Muhammad' (peace be upon him) parallel on a paper, portraits, wall or the like", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-writing-allah-name-and-prophet-parallel/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442 AH", "link": null, "summary": "It is not permissible to write the Exalted Name 'Allah' and 'Muhammad' (peace be upon him) parallel to each other on a paper, portrait or a wall.", "category": ["shirk","polytheism","prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:As it is clear for you, may Allah protect you, many plots are being made nowadays against this religion to undermine the ‘Aqidah (creed) and spread acts of Bid’ah (innovation in religion) all over Islamic Ummah (nation) by the enemies of Allah (Exalted be He) and religion. However, people may neglect small things that grow to become serious problems that become hard to stand up to, as happened with the people of Nuh and their statues. Please find attached herewith some of the patterns that grew to become very serious to the extent of holding comparisons between Allah (Glorified be He) on one hand and the Prophet, (peace be upon him) on the other. I do not know what worse could happen than this. The fellows at the Committee of Observing the Abominable Acts in ‘Aqidah have written this small leaflet that I hope you will read and provide us with your comments. Perhaps this may help to remove such evil. May Allah guide you and benefit His Servants by you, and enjoy your life in worshipping Him, Amen.Answer:It is not permissible to write the Exalted Name “Allah” and “Muhammad” (peace be upon him) parallel to each other on a paper, portrait or a wall. This act includes excessive reverence to the Messenger (peace be upon him); it also includes equality to Allah (Exalted be He), leading to a means of Shirk (associating others with Allah in His Divinity or worship). The Prophet (peace be upon him) said, “Do not over praise me as the Christians did with the son of Maryam (Mary), for I am only a servant (of Allah). Therefore you should say (about me) “the Servant and Messenger of Allah.” 1Therefore, such portraits or papers should not be hung. Any similar writings on a wall should also be wiped out, to protect the ‘Aqidah (creed) and act in accordance with the recommendation of the Messenger (peace be upon him). Al-Bukhari, Sahih, Book on, Fara’id, no. 6830; and Ahmad, Musnad, vol. 1, p. 56. ↩ " }, { "title": "Ruling on Tabarruk from the Messenger ﷺ after his death", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-tabarruk/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442 AH", "link": null, "summary": "Tabarruk, this is not permissible after his death, as these things ended with his death and can no longer be obtained.", "category": ["fatwas","tawassul","tabarruk"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Did the Barakah (blessings) of the Messenger (peace be upon him) end with his death?Answer:Tabarruk (seeking blessings) from the Messenger (peace be upon him), his sweat, and the water he used for Wudu’ (ablution) was permissible during his lifetime, for it was possible to obtain these things and seek Tabarruk from them. However, this is not permissible after his death, as these things ended with his death and can no longer be obtained." }, { "title": "Is it permissible to vow and sacrifice for the sake of the Waliy?", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-make-vow-for-waly/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442", "link": null, "summary": "In case that the aim of staying beside the grave is to offer worship to Allah Alone, it is still not permissible as it combines between the sin of staying beside the grave and the sin of offering 'Ibadah to Allah beside the graves.", "category": ["fatwas","sacrifice","udhiyah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Mani'","url":"/biography/mani/"},{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:There is a grave in our village which is said to belong to one of the righteous people. A house was built over this grave and there are two people appointed to take care of it. These people inherited this mission from their fathers. They tell people: “This night, the dweller of this grave said so and so and asked for so and so.” They have attracted people’s hearts that live beside the grave. People believe everything that is said by these two people.Therefore, people make Tawaf (circumambulation) around the grave, sacrifice animals for its sake, etc. What is the ruling on a person who thinks that this Waliy (pious person) brings benefit or causes harm? Is it permissible to vow or sacrifice for the sake of this Waliy? What should someone do if they know that these things contradict Shari’ah (Islamic law) especially if they live with these people?Answer:The guidance of the Messenger (peace be upon him) in visiting the graves is clear in Sahih Hadiths (Hadiths that have been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish). Muslim reported in his Sahih Book of Hadith that Buraydah (may Allah be pleased with him) said: “The Messenger of Allah (peace be upon him) used to teach them when they went out to the graveyard to say: ‘Peace be upon the inhabitants of the graves from among believers and Muslims. Verily we will, In Sha’a-Allah (if Allah wills), join you. I beg of Allah peace for us and for you. You have preceded us. We ask Allah to give us and you good.’” Imam Ahmad and Al-Tirmidhy related, and the latter considered it to be Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish) 1, on the authority of Ibn ‘Abbas (may Allah be pleased with them both) that he said: “The Messenger of Allah (peace be upon him) passed by the graves at Al-Madinah. He turned his face towards them and said: ‘May you be granted safety, O dwellers of the graves. May Allah forgive us and you. You have preceded us, and we are to follow.’” 2The four Rightly-Guided Caliphs followed the example of the Prophet (peace be upon him), as did those who followed them in righteousness. If those who visit graves go there to make Du’a (supplication) to Allah believing that this may be more beneficial in answering their Du’a and want to use them as a means or intercessors with Allah, then these deeds are prohibited as they are not ordained by Shari’ah. Means have the same ruling as ends. Allah (Exalted be He) says: “Say: (O Muhammad صلى الله عليه وسلم to polytheists, pagans) “Call upon those whom you assert (to be associate gods) besides Allâh, they possess not even an atom’s (or a small ant’s) weight either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.” [Al-Saba: 22]The Ayah (Qur’anic verse) denotes that those who are called upon beside Allah are either possessors or not; if they are not possessors, then they may be partners; if they are not partners, they may be helpers; if they are not helpers, they may be intercessors without Allah’s permission. All four things are false and invalid. Therefore, we can only go by the fifth thing i.e. no one intercedes except with Allah’s permission. The saying of Allah (Exalted be He): “…and they cannot intercede except for him with whom He is pleased.” [Al-Anbiya: 28] Proves that Allah’s satisfaction and permission to the one who intercedes is a condition for Shafa’ah (intercession).Those are the two conditions for Shafa’ah. The Sahabah (Companions of the Prophet, may Allah be pleased with them) did not perform Tawassul (supplicating to Allah through a means) with the Prophet (peace be upon him). They used to ask him to make Du`a’ to Allah for them. Seeking the help of a living present person who is able to do so is permissible provided that he is not asked any thing that is due to Allah. This is the rule for those who are alive. On the contrary, dead people should not be asked or sought as intercessors as this is one of the avenues that lead to Shirk (associating others with Allah in His Divinity or worship).As for the people who stay beside graves, they are of two kinds:Firstly:In case that the aim of staying beside the grave is to offer ‘Ibadah (worship) to Allah Alone, it is still not permissible as it combines between the sin of staying beside the grave and the sin of offering ‘Ibadah to Allah beside the graves. This is also one of the ways that leads to Shirk that was prohibited by the Messenger of Allah (peace be upon him). As for the prohibition of staying beside graves, Al-Tirmidhy related a Hadith in his book al-Jami` and considered it to be Sahih on the authority of Abu Waqid Al-Laythy that he said: “We went out with Allah’s Messenger (peace be upon him) on the campaign to Hunayn and we had just abandoned Kufr (disbelief) for Islam. Mushriks (those who associate others with Allah in worship) had a Sidra (lote-tree) that they would stay there and hang their arms on, called Dhat Anwat. When we passed by a Sidra, we asked: ‘O Messenger of Allah, will not you make for us another Dhat Anwat just like their Dhat Anwat?’ Allah’s Messenger (peace be upon him) said: ‘Allah is the Most Great! Verily these are the ways of earlier nations. By the One (Allah) Who holds my soul in His Hand, You have said exactly as the Children of Israel said to Musa (Moses, peace be upon him): ‘Make for us a god just as their gods.’ He said: ‘Verily you are a people who know not.’ Certainly you will follow the ways of those who were before you.’” 3The Prophet (peace be upon him) told them that asking for a tree to stay beside and to hang their arms on it seeking its blessings is similar to the request of the Children of Israel when they asked Musa to make a god for them. Staying beside graves is similar to that. Al-Tirmidhy, Abu Dawud and Ibn Majah related in their Sunan (Hadith compilations classified by jurisprudential themes) that Abu Hurayrah (may Allah be pleased with him) said: “Do not make your houses graves, and do not make my grave a place of celebration but invoke blessings on me, for your blessings reach me wherever you may be.” 4Offering ‘Ibadah to Allah beside graves is prohibited by the Prophet (peace be upon him). Al-Bukhari and Muslim related on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “Let Allah destroy the Jews for they have taken the graves of their Prophets as places of worship.” 5The prohibition of using graves as Masjids (mosques) includes using them as places for offering ‘Ibadah to Allah or to anyone other than Allah whether it is in a Masjid or not.Coming to the dweller of this grave and making Du’a to him believing that they bring benefit and cause harm is an act of Al-Shirk-ul-Akbar (major form of associating others in worship with Allah). Whoever indulges in such practice is either aware of its ruling or not. In case that they persist in committing such grave sin though they know its ruling, they are regarded as Mushriks who are out of the fold of Islam. If he does not know the truth, he has to be shown the truth. On the other hand, in case that they accept the truth after being pointed out to him, they are not to be blamed. But in case that they insist on their views, they are regarded as Mushriks.There are many proofs for this. Allah (Exalted be He) says: “Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship,” [Al-Kafirun: 1-2]Allah (Exalted be He) says “And there is none co-equal or comparable unto Him.” [Al-Ikhlas: 4]It is reported in a Hadith Qudsy (Revelation from Allah in the Prophet’s words): “If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.” 6Moreover, it is impermissible to build a decorated house over the grave as it is a means of glorifying the person who is buried in it. The Prophet (peace be upon him) advised Ali ibn Abu Talib (may Allah be pleased with him) saying: “Spare no portrait unwiped out, and leave not a high grave unleveled.” 7It is authentically reported that: “He (peace be upon him) forbade plastering graves, using them as sitting places (for people), or building over them.” 8The duty of individual Muslims towards the foregoing is pointed out by the Prophet (peace be upon him) in his saying: “Whoever, among you, sees something abominable should rectify it with his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Faith.” 9This building should be removed if it is possible to do so. As to living among these people, one should not live among them as long as they can live in another place. Allah (Exalted be He) says: “So keep your duty to Allâh and fear Him as much as you can” [Al-Taghabun: 16]Regarding sacrificing and vowing for the sake of a Waliy, doing so is tantamount to Al-Shirk-ul-Akbar because these acts are forms of ‘Ibadah and Rights of Allah that should not be dedicated to any one other than Him. Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). “He has no partner. And of this I have been commanded, and I am the first of the Muslims.”” [Al-An’am: 162-163]The Prophet (peace be upon him) says: “Whoever vows that he will be obedient to Allah, should remain obedient to Him; and whoever made a vow that he will disobey Allah, should not disobey Him.” 10“A man vowed to slaughter camels in Buwanah and asked the Messenger of Allah (peace be upon him) about that. The Prophet (peace be upon him) said: “Did the place contain any idol worshipped in pre-Islamic times?” They (the people) said: “No.” He asked: “Was any pre-Islamic festival observed there?” They replied: “No.” The Prophet (peace be upon him) said: “Fulfil your vow, for a vow to do an act of disobedience to Allah must not be fulfilled, neither must one do something over which a human being has no control.”” 11 Imam Ahmad, vol. 2, pp. 300 , 375 , and 408, vol. 5, pp. 353, 359, and 360, and vol. 6, pp. 71, 76, 111, 180, 221; Muslim, Sahih [Sharh Al-Nawawy]; Al-Nasa’i, vol. 4, p. 94; and Ibn Majah, vol. 1, p. 494. ↩ Al-Tirmidhy, vol. 3, p. 369. ↩ Narrated by Imam Ahmad, vol. 5, p. 218; and Al-Tirmidhy, vol. 4, p. 475. ↩ Imam Ahmad, vol. 2, p. 367; Muslim, Sahih [Sharh Al-Nawawy], vol. 6, pp. 67-68; Abu Dawud, vol. 2, p. 534; Al-Tirmidhy, vol. 5, p. 157; Ibn Majah, vol. 1, p. 438; and Al-Jahadmy, Merit of sending peace and blessings upon the Prophet, nos. 20 and 30. ↩ ↩ Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2985; Ibn Majah, Sunan, Book on asceticism, no. 4202; and Ahmad, Musnad, vol. 2, p. 301. ↩ Imam Ahmad, vol. 1, pp. 96-129; Muslim, Sahih [Sharh Al-Nawawy], vol. 7, p. 36; Al-Nasa’i, vol. 4, pp. 88-89; and Al-Tirmidhy, vol. 3, p. 336. ↩ Imam Ahmad, vol. 3, pp. 295-399 and vol. 6, p. 299; Muslim, Sahih [Sharh Al-Nawawy], vol. 7, p. 37; Al-Tirmidhy, vol. 3, p. 368; Abu Dawud, vol. 3, p. 552; Al-Nasa’i, vol. 4, pp. 86-87; and Ibn Majah, vol. 1, p. 498. ↩ Muslim, Sahih [Sharh Al-Nawawy], vol. 2, pp. 21-22), and Abu Dawud, vol. 1, p. 677; Al-Tirmidhy, vol. 4, p. 407; Al-Nasa’i, vol. 8, p. 111; Ibn Majah, vol. 2, p. 230; and ‘Abd ibn Humayd, Al-Muntakhab, vol. 2, p. 72. ↩ Ahmad, vol. 6, p. 36; Al-Bukhari, vol. 7, pp. 233-234; Abu Dawud, vol. 3, p. 593; and Al-Tirmidhy, vol. 4, p. 104; Al-Nasa’i, vol. 7, p. 17; Ibn Majah, vol. 1, p. 687; Al-Darimy, vol. 2, p. 184; and Al-Tahawy, Sharh Ma’any Al-Athar, vol. 3, p. 133. ↩ Abu Dawud, vol. 3, p. 607; and Al-Bayhaqy, Sunan, vol. 10, p. 83. ↩ " }, { "title": "Ruling on believing the Prophet (peace be upon him) did not have a shadow like ordinary human beings", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-believe-prophet-dont-have-shadow/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442", "link": null, "summary": "This is a false belief which is incongruous with the explicit texts of the Qur'an and Sunnah", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:In Pakistan, scholars of the Bareilwi Sufi order believe that the Prophet (peace be upon him) did not have a shadow like ordinary human beings, which indicates that he was not of human form. Is there any Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) to the effect that the Prophet did not have a shadow?Answer:This is a false belief which is incongruous with the explicit texts of the Qur’an and Sunnah which affirm the human nature of the Prophet (peace be upon him) who shared the same human characteristics as the rest of mankind. He used to have a shadow just like any ordinary human being. Being honored with Prophethood does not take him out of the fold of mankind who are born through the natural contact between a father and a mother. Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “I am only a man like you. It has been revealed to me…” [Al-Kahf: 110]Allah (Exalted be He) also says: “Their Messengers said to them: “We are no more than human beings like you”” [Ibrahim: 11]As for the Hadith which states that the Prophet (peace be upon him) was created from the light of Allah, it has been classified as Hadith Mawdu’ (fabricated Hadith)." }, { "title": "A poem attributed to Imam Abu Hanifah", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/poem-attributed-to-imam-abu-hanifah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442 AH", "link": null, "summary": "This poem is a lie against Imam Abu Hanifah. It is, thus, not permissible to attribute it to him.", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I found the attached poem and read it only to find that it includes verses entailing Shirk (associating others with Allah in His Divinity or worship), such as “If it were not for you, no human would have been created…”. The strange thing is that the poem is attributed to Imam Abu Hanifah Al-Nu’man. Is this true? May Allah reward you with the best. Is it permissible to distribute, read, and publish this poem? I hope Your Eminence will give a detailed answer about this poem. May Allah bless you!Answer:This poem is a lie against Imam Abu Hanifah (may Allah be merciful to him). It is, thus, not permissible to attribute it to him. Also, the poem includes verses that exceed proper limits and excessively praise the Messenger of Allah (peace be upon him), and this is definitely prohibited.Moreover, it includes Tawassul (supplicating to Allah in the name of a human being) and Du’a (supplication) to the Messenger (peace be upon him), which should not be done nor believed in, as this is Shirk or may lead to Shirk. Anyone who finds this poem must get rid of it, warn against it, and not propagate for it." }, { "title": "Living in a village where there are Bid'ahs", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/living-in-village-where-bidah-widespread/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442 AH", "link": null, "summary": "If you cannot find a suitable job in your town, you think that the people there will most probably reject your advice, or you fear that they might tempt you or your children with their Bidahs, there will be no sin on you", "category": ["fatwas","hijrah","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afify","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:The questioner explains his circumstances and those of the town where his mother is living. She keeps asking him to stay with her in the same town.Answer:Given that the situation is as you have mentioned, if you can find a job in your town that sustains you and your family, and you have the ability of advising your country people without being affected by their Bid’ahs (innovations in religion), it will be better to obey your mother out of maintaining the ties of kinship and hoping that the people of your town might be guided through you.If you cannot find a suitable job in your town; you think that the people there will most probably reject your advice; or you fear that they might tempt you or your children with their Bid’ahs, there will be no sin on you if you stay in Alexandria or so to protect yourself and your children from Shirk (associating others with Allah in His Divinity or worship).However, you should also maintain the ties of kinship with your mother and your relatives with money and visits as much as possible, according to Allah’s Saying, “Allâh burdens not a person beyond his scope.” [Al-Baqarah: 286]He (Glorified be He) also says, “So keep your duty to Allâh and fear Him as much as you can” [Al-Taghabun: 16]The Prophet (peace be upon him) said, “When I command you to do anything, do of it as much as you possibly can.” 1Leaving the places of Fitnah (temptation) and Bid’ahs related to Shirk to a place where your religion is protected, where you cooperate with Ahl-ul-Sunnah (those adhering to Sunnah), and where you are able to earn your living lawfully, is considered a Hijrah (a believer’s migration to an Islamic land) for the sake of Allah. Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7288; Muslim, Sahih, Book on virtues, no. 1337; Al-Nasa’i, Sunan, Book on Hajj rituals, no. 2619; Ibn Majah, Sunan, Introduction, no. 2; and Ahmad, Musnad, vol. 2, p. 508. ↩ " }, { "title": "The Hadith: 'Allah curses the person who offers a sacrifice to anyone other than Allah'", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-curse-person-who-sacrifice-other-than-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442 AH", "link": null, "summary": "What is meant by this Hadith is the prohibition of offering sacrifices to the dead prophets or pious people, seeking their blessing; or offering sacrifices to the Jinn, so as to please them and in return seek fulfillment of demands or to ward off their evil.", "category": ["fatwas","shirk","udhiyah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The Messenger of Allah (peace be upon him) said: “Allah curses the person who offers a sacrifice to anyone other than Allah … “ 1 what is meant by this exactly given that here in the South when we slaughter animals to entertain guests or as meat for the household, people say, “In the Name of Allah and upon the religion of the Messenger of Allah, this is a Sadaqah (voluntary charity) purely for the Sake of Allah. O Allah! Please grant the reward for this to me and my household?”Answer:What is meant by this Hadith is the prohibition of offering sacrifices to the dead prophets or Awliya’ (pious people), seeking their blessing; or offering sacrifices to the Jinn (creatures created from fire), so as to please them and in return seek fulfillment of demands or to ward off their evil. All these acts constitute Al-Shirk-ul-Akbar (major form of associating others in worship with Allah) which will incur the Curse and Anger of Allah upon the doer.As for slaughtering an animal to entertain guests, or out of generosity towards one’s family, or slaughtering sacrifices as a means of drawing closer to Allah, as an act of charity towards the dead while hoping for reward from Allah to the living and the dead, all this is permissible. Rather, it is a kind act, hoped to be rewarded by Allah; likewise are the sacrificial animals offered on the Yawm-ul-Nahr “Day of Sacrifice” (the 10th of Dhul-Hijjah on which pilgrims slaughter their sacrificial animals) on behalf of the dead and the living.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions Muslim, Sahih, Book on sacrifices, no. 1978; Al-Nasa’i, Sunan, Book on sacrifices, no. 4422; and Ahmad, Musnad, vol. 1, p. 118. ↩ " }, { "title": "Dealing with Sufi shaykhs and their followers", "date": "2020-09-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dealing-with-sufism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 27, 1442", "link": null, "summary": "What do you advise us concerning dealing with Sufi shaykhs and their followers?", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:As a pioneer of the Salafiyyah Call (Da’wah) and the current Islamic awakening, what do you advise us concerning dealing with Sufi shaykhs and their followers? I appreciate your guidance. May Allah reward youAnswer:You should call the shaykhs of Sufism and others to Allah (Exalted be He) with wisdom, fair preaching, and argue with them in the best way as Allah has ordered His Prophet (peace be upon him). You should urge them to abide by the Sunnah and abandon any Bid’ah (innovation in religion).However, this should be done without rigidity and turning them away. If anyone refuses to adhere to the Sunnah they should be abandoned and people should be warned against him in a suitable way which does not have a negative affect on the call to Islam. If there was no possibility to forbid this evil totally, it should be reduced as much as possible." }, { "title": "Tafsir Surah Aal Imran Ayat 6", "date": "2020-09-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-al-imran-ayat-6/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 26, 1442 AH", "link": null, "summary": "Allah is the All-Wise in His disposing of affairs, in His creation and in His legislation. This also refutes the allegations of the Christians who allege that Jesus is the son of Allah, because Allah is He who fashioned him in the womb of his mother Maryam.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the Tafsir (explanation/exegesis) of the Ayah (Quranic Verse): “He it is Who shapes you in the wombs as He wills. Lâ ilâha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.” [Aal Imran, 3:6]?Answer:(In the preceding Ayahs) Allah (Exalted be He) describes Himself as being the One God, with no peer or partner, the Ever-Living Who never dies and the One Who sustains and protects all His creatures who cannot have any existence and their affairs cannot prosper and become upright without Allah’s Disposition, whereas Allah stands All-Rich, absolutely free of want, having no need of any of them. Allah is also the All-Knowing of everything, for nothing whatsoever on the earth or in the heavens is hidden from Him. (In the mentioned Ayah) He (Exalted be He) gives evidence for this by declaring that He alone creates people in the wombs of their mothers as He wills and according to the shape and state that He wants; males or females, handsome or ugly, wretched or happy. There is no deity but He, the Possessor of Glory and the absolutely perfect overruling Power.He also has the Perfect Wisdom in all that He legislates, creates, judges and predestines, as His creation of ‘Isa (Jesus, peace be upon him) and His Will that his mother should conceive him without a father as a sign to mankind testifying to the absolute perfection of Allah’s Knowledge, Might and extensive Wisdom, just as He created Adam from dust and said unto him: “Be!” so he was according to what Allah willed. Therefore, these creatures have no right to be worshipped beside Allah, for worship is the exclusive Right of Allah, the Lord of the worlds, Who has no partner. There is no deity but He, the Omnipotent, Who cannot be defeated and nothing whatsoever escapes Him. He is the All-Wise in His disposing of affairs, in His creation and in His legislation.This also refutes the allegations of the Christians who allege that ‘Isa is the son of Allah, because Allah is He who fashioned him in the womb of his mother Maryam. Therefore, how can he be Allah’s son or a deity with him! Glorified and High is Allah above the great falsehood that they say!" }, { "title": "No Basmalah in Surah Al-Tawbah", "date": "2020-09-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/no-basmalah-in-surah-tawbah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 26, 1442 AH", "link": null, "summary": "Why is not the Basmalah written at the beginning of Surah Al-Tawbah?", "category": ["quran","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Why is not the Basmalah (i.e. “Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]”) written at the beginning of Surah Al-Tawbah?Answer:The reason behind this is reported by Ahmad and the Compilers of the Sunan (Hadith compilations by Abu Dawud, Al-Tirmidhi, Al-Nasa’i and Ibn Majah) on the authority of ibn ‘Abbas (may Allah be pleased with him) who said: “I asked ‘Uthman ibn ‘Affan, saying, “What made you put Al-Anfal which is one of the Mathany (Surahs containing less than one hundred Ayahs), next to Bara’ah (Al-Tawbah), which is one of the Mi’in (Surahs containing one hundred Ayahs), without writing the line ‘Bismillah Al-Rahman Al-Rahim’ in between them and you put it with the rest of Al-Sab‘ Al-Tiwal (the long seven Surahs)? What made you do so?” ‘Uthman said, “There was a time when the Surahs that have a large number of Ayahs were revealed to the Messenger of Allah (peace be upon him) who used to call his scribes upon their revelation and tell them, ‘Put these Ayahs in the Surah where such-and-such is mentioned.’ And when an Ayah was revealed to him, he (peace be upon him) would also say, ‘Put this Ayah in the Surah where such-and-such is mentioned.’ Al-Anfal was one of the first Surahs that were revealed in Madinah, whereas Bara’ah (Al-Tawbah) was among the last revealed of the Qur’an. Its content was similar to that of Al-Anfal, therefore I thought that it was part of it. Moreover, the Messenger of Allah (peace be upon him) died without clarifying for us whether it was indeed part of it; therefore, I put them next to one another, and I did not write the line ‘Bismillah Al-Rahman Al-Rahim’ between them, and I put it (Al-Tawbah) among Al-Sab‘ Al-Tiwal.” 1 Musnad Ahmad pp. 1/57 and 1/69; Abu Dawud, nos. 786-787; Al-Tirmidhi no. 3086; and he said: “This is a hasan (good) Hadith”; Al-Mustadrak Al-Hakim p. 2/33; Sunan Al-Bayhaqi p. 2/42 and Al-Dala’il, vol. 7, no. 152; Ibn Abu Dawud [Al-Masahif] p. 2/39, and the writer of Al-Durr Al-Manthur attributed it to Ibn Abu Shaybah in Al-Musnad, Al-Nasa’i in Al-Sunan Al-Kubra; Ibn Al-Mundhir; Al-Nahas; Ibn Hibban; Abu Al-Shaykh; and Ibn Mardawaih p. 3/207. ↩ " }, { "title": "Mubahalah between the Messenger (peace be upon him) and the Christians", "date": "2020-09-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/mubahalah-between-messenger-and-christians/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 26, 1442 AH", "link": null, "summary": "Mubahalah is not exclusive to the event that took place between the Messenger (peace be upon him) and the Christians. In fact, its ruling is general and it can be used by the Prophet (peace be upon him) and his Ummah (nation) with the Christians and non-Christians.", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:During the lifetime of the Messenger (peace be upon him), Mubahalah (the occasion when two contending parties mutually invoke Allah’s Curse on the lying party) took place between him and the Christians upon which the following Ayah (Qur’anic verse) was revealed: “Then whoever disputes with you concerning him [‘Isâ (Jesus)] after (all this) knowledge that has come to you [i.e. ‘Isâ (Jesus) being a slave of Allâh, and having no share in Divinity], say: (O Muhammad صلى الله عليه وسلم) “Come, let us call our sons and your sons” [Aal Imran: 61]Is this event exclusive to the Prophet (peace be upon him)? If not, should Mubahalah only be used with the Christians?Answer:Mubahalah is not exclusive to the event that took place between the Messenger (peace be upon him) and the Christians. In fact, its ruling is general and it can be used by the Prophet (peace be upon him) and his Ummah (nation) with the Christians and non-Christians. This is because the basic rule of legislation is generality.The event of Mubahalah that the Prophet (peace be upon him) called to during his lifetime against the Christians of Najran 1, is an actual application of the meaning of the Ayah that does not signify that the ruling is exclusive to that event only. Al-Tabary mentionted the event of Mubahalah against the Christians of Najran in his Tafsir book, p. 7161; and Al-Bayhaqi in Al-Dala’il, vol. 5, p. 385. ↩ " }, { "title": "What are the Hadith Qudsy?", "date": "2020-09-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-qudsy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 26, 1442 AH", "link": null, "summary": " The term Hadith Qudsy refers to Revelations from Allah in the Prophet’s words. Such Revelations were sent to the Prophet through the angel Jibril (Gabriel, peace be upon him) or by direct inspiration in wakefulness or sleep", "category": ["hadiths","general"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What are the Hadith Qudsy? Why they are called so?Answer:The term Hadith Qudsy refers to Revelations from Allah in the Prophet’s words. Such Revelations were sent to the Prophet through the angel Jibril (Gabriel, peace be upon him) or by direct inspiration in wakefulness or sleep. They are given that name, deriving from the word “Al-Quds” (sanctitude, holiness, sacredness), for the quality of being pure and holy, as they are ascribed to Allah (Exalted be He), the Pure and Holy, Free from imperfection or blemish." }, { "title": "Ruling on reciting some Ayahs incorrectly", "date": "2020-09-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-reciting-some-ayahs-incorrectly/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1442 AH", "link": null, "summary": "There are some Ayahs (Qur'anic verses) which I cannot pronounce properly, for I have never been to schools. Is it permissible for me to recite the Noble Qur’an in this incorrect manner?", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I am a Yemeni living in Saudi Arabia for more than ten years now. My parents are dead and I love reciting the Noble Qur’an. I often recite Qur’an in the Masjid (mosque), but there are some Ayahs (Qur’anic verses) which I cannot pronounce properly, for I have never been to schools. Is it permissible for me to recite the Noble Qur’an in this incorrect manner? Am I committing a sin this way or not? I hope you will clarify this issue.Answer:You have to try to correct your recitation through learning how to recite the Qur’an at the hands of any accredited reciter. Also, you must frequently revise what you have mastered (of recitation) in the Masjid or other places. If you exert your effort in this regard, Allah will make reciting the Qur’an easy for you. It is authentically reported that the Messenger of Allah (peace be upon him) said: “The one who is proficient in the Qur’an (i.e. Masterfully recites and perfectly memorizes it) will be with the noble, dutiful scribes (angels); and the one who recites the Qur’an and falters in it, and recites it with difficulty, will have a double reward.” 1 Sahih Al-Bukhari [Book on Tafsir] no. 4937; Sahih Muslim [Book on travelers, Salah and Salah shortening] no. 798; Al-Tirmidhi [Book on the virtues of the Qur’an] no. 2904; Abu Dawud [Book on Salah] no. 1454; Ibn Majah [Book on manners] no. 3779; Musnad Ahmad p. 6/98; Sunan Al-Darimi [Book on the virtues of the Qur’an] no. 3368. ↩ " }, { "title": "Ruling on committing Lahn while reciting Qur'an", "date": "2020-09-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-commit-lahn/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1442 AH", "link": null, "summary": "Is there sin on the reciter? Is the Salah (Prayer) of the one who corrected him valid? Please give us your opinion along with the relevant proof.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:A person committed Lahn (incorrect recitation due to mispronunciation of letters or grammatical mistakes), so another person who was praying beside him and was reciting Tashahhud (a recitation in the sitting position in the second/last unit of Prayer) corrected the man’s recitation. Is there sin on the reciter? Is the Salah (Prayer) of the one who corrected him valid? Please give us your opinion along with the relevant proof.Answer:Firstly, there is no sin if the reciter is a beginner in learning the Qur’an by heart, who encounters difficulty while attempting a proper recitation of the Qur’an. On the contrary, he will be rewarded for his efforts. The Prophet (peace be upon him) said: “The one who is proficient in the Qur’an (i.e. Masterfully recites and perfectly memorizes it) will be with the noble, dutiful scribes (angels); and the one who recites the Qur’an and falters in it, and recites it with difficulty, will have a double reward” (Related by Al-Bukhari and Muslim) 1Secondly, the Salah of the person who corrected the man who was reciting the Qur’an - other than his Imam - is valid and he is excused for correcting the man (while praying) for his ignorance of the relevant ruling. Sahih Al-Bukhari [Book on Tafsir] no. 4937; Sahih Muslim [Book on travelers, Salah and Salah shortening] no. 798; Al-Tirmidhi [Book on the virtues of the Qur’an] no. 2904; Abu Dawud [Book on Salah] no. 1454; Ibn Majah [Book on manners] no. 3779; Musnad Ahmad p. 6/98; Sunan Al-Darimi [Book on the virtues of the Qur’an] no. 3368. ↩ " }, { "title": "How to learn Tajwid", "date": "2020-09-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/how-to-learn-tajwid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 25, 1442 AH", "link": null, "summary": "How can I learn Tajwid and in which book can I find the rules of Tajwid?", "category": ["knowledge","quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:How can I learn Tajwid (reciting the Qur’an following the rules of recitation) and in which book can I find the rules of Tajwid? I heard your program “Rihab Al-Qur’an” and bought the book “Hidayat Al-Mustafid”, but I could not understand it, because it was not clear. I used to study in an Islamic school in Djibouti. Could you suggest a solution? I am not educated and I come from a country occupied by Ethiopia. Could you send me a cassette recording of the Qur’an?Answer:You can achieve learning the proper recitation of the Qur’an by studying the rules of Tajwid from the book “Kitab Al-Hidayah” and other books, on condition that you get taught by a skilled teacher of Qur’anic recitation. You should also practice Tajwid often. You can get help in that respect by listening to the Qur’an programs that are broadcast by the Holy Qur’an Radio - Saudi Arabia." }, { "title": "Inability to properly pronounce the Arabic letter 'ض' [dad]", "date": "2020-09-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/being-inability-to-pronounce-arabic-letter/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1442 AH", "link": null, "summary": "If they fail after exerting effort to pronounce it properly, they are excused and they may pronounce it in the way they can. ", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:What is the ruling on inability to properly pronounce the letter “ض” (Dad) from its place of articulation while reciting the Qur’an? People have differed over this. Some hold the view that the one who cannot pronounce it may replace it with the letter “ظ” (Dha’). Others say that it may be replaced with the letter “د” (Dal). Please clarify the issue for us.Answer:A person who is incapable of pronouncing the letter “ض” (Dad) properly, from its place of articulation, should train their tongue as best as they can in order to pronounce it correctly. If they fail after exerting effort to pronounce it properly, they are excused and they may pronounce it in the way they can. They are not required to specifically replace it with the letter “ظ” (Dha’) or “د” (Dal), for Allah (Exalted be He) says: “Allâh burdens not a person beyond his scope.” [Al-Baqarah: 286] “…and He has not laid upon you in religion any hardship” [Al-Hajj: 78]" }, { "title": "Danger of denying the Sunnah by words and deeds", "date": "2020-09-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/danger-of-denying-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 24, 1442", "link": null, "summary": "I considered it necessary to make things clear regarding the claims of this man, and expose his reality before the Muslims so that they would be aware of his fallacies. Also, I want to fulfill the pledge, escape blame, and guide the Muslim Ummah.", "category": ["refutals","muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "This letter is from Abdul-Aziz ibn Abdullah ibn Baz to Chairman of European Islamic Council, may Allah protect you! As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)An American-Egyptian citizen living in Tucson, Arizona, called Rashad Khalifah who is in charge of a Masjid (mosque), antagonizes Islam, denies the Sunnah, and disparages the Messenger of Allah (peace be upon him). There has been many reports against him. The following is a summary of them: This man lives in Tucson, Arizona, the United States of America. He holds a PhD in agricultural engineering and thereby is not eligible to perform the duty of calling to Allah (Exalted be He) in the correct manner. He managed to misguide new Muslims to believe in his opinions which he propagates pretentiously and falsely in the name of Islam which he antagonizes by his denial of the Sunnah. He also cooperates with those who equally deny the Prophet’s Sunnah by words or deeds such as Muhammad ‘Aly Al-Lahory His claim that he discovered the Inimitability of the Qur’an has raised a scientific controversy. During his visit to Libya in 1399 A.H., he was interviewed by radio. Many people listened to his opinions concerning the purified Sunnah. When a university professor asked him, before getting on the plane, about his opinion on the Prophet’s (peace be upon him) Hadiths, he said quickly due to the lack of time: “They are satanic innovations”. Also, related to his sayings which expose his denial of the Sunnah and allegorically interpreting the Qur’an on a whimsical basis is the following: He denies the stoning of male and female adulterers whether they were Muhsan (someone in a state of fortification against illegal sexual intercourse outside marriage by virtue of valid current or previous marriage) or not on the basis that this was not revealed in the Qur’an. His continuous and extreme indecency as citing the Hadith, “Do not take down anything from me except the Qur’an” to be evidence for the impermissibility of writing down the Hadiths. He bases his claim that there is no need for the Sunnah or the Prophet’s explanation of the Qur’an by quoting Allah’s (Exalted be He) Saying: “We have neglected nothing in the Book” [Al-An’am: 38] And: “…and your Lord is never forgetful” [Maryam: 64] He claims that adhering to the Sunnah, writing down and collecting the Hadiths that took place in the second and third centuries A.H. Was behind the downfall of the Islamic State. He questions the truthfulness of the incident of Al- Mi’raj (Ascension to Heaven) and that the Messenger (peace be upon him) was not the first to teach Muslims the manner by which they offer their Salah (Prayer), as the Arabs knew this way of performing Salah since their ancestor Ibrahim [Abraham] (peace be upon him). He has certain interpretations regarding the writing of Al-Huruf Al-Muqatta’ah (unattached letters) mentioned at the beginning of Surahs (chapters) as he claims that the way they are written is not true. According to his opinion, these letters such as, “Alif Lam Mim” which are combined as one word in the ‘Uthmany calligraphy, should be separately written, i.e. “Alif-Lam-Mim”. Likewise, Allah’s Saying, “Nûn” should be written with the three letters of which it is composed. To the end of other delusive and deviant opinions which disperse the unity of Muslims in addition to bearing clear opposition to Allah (Exalted be He) and His Messenger (peace be upon him).Therefore, I considered it necessary to make things clear regarding the claims of this man, and expose his reality before the Muslims so that they would be aware of his fallacies. Also, I want to fulfill the pledge, escape blame, and guide the Muslim Ummah. I hope you will send this letter to the concerned parties.May Allah help us to do goodness, follow the Sunnah and the Qur’an, be among those who call for Allah with knowledge, for He is the Most Generous!As-salamu alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)" }, { "title": "The Ruling on Tijaniyyah Sufi Order", "date": "2020-09-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tijaniyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1442", "link": null, "summary": "Tijaniyyah is an innovated Tariqah and Muslims are not permitted to follow innovated Tariqahs, whether the Tijaniyyah or any other.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:We have so many followers of the Tijaniyyah (a deviant Sufi sect embracing strange beliefs far from Islam), but I have known from your Program “Nur ‘ala Al-Darb” that it is an innovated Tariqah (Sufi order) that must not be followed. However, my family members recite the remembrance litanies of Shaykh Ahmad Al-Tijany, which is Salat-ul-Fatih (Remembrance from the Tijaniyyah order). They claim that Salat-ul-Fatih is the correct form of sending peace and blessings on the Prophet (peace be upon him); is this true?They also claim that whoever used to recite Salat-ul-Fatih and stop reciting it becomes a Kafir (disbeliever). They believe that if one cannot persist in reciting it and stops, no blame is there but if they are able to recite it and stop, they have turned into a Kafirs. I told my father that this is not correct and is not permissible but he accused me of being a follower of the Wahhabi order. Please, advise!Answer:Undoubtedly, Tijaniyyah is an innovated Tariqah and Muslims are not permitted to follow innovated Tariqahs (Sufi orders), whether the Tijaniyyah or any other. Rather, they must follow and adhere to what was revealed to the Messenger (peace be upon him), because Allah says: “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins.” [Aal Imran: 31]This means that Allah is telling the Prophet (peace be upon him) to tell the people to follow him, if they love Allah so that Allah will love them and forgive their sins. Allah (Glorified and Exalted be He) also says: “[Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!” [Al-A’raf: 3]Allah (Exalted be He) says: “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allâh; verily, Allâh is Severe in punishment.” [Al-Hashr: 7]Allah (Blessed and Exalted be He) says: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” [Al-An’am: 153]Paths refer to innovated Tariqahs, such as Bid’ahs (innovations in religion), whims, doubtful matters, and unlawful desires. Allah has obligated the people to follow His Straight Path, as shown in the Qur’an and the Sunnah, which was authentically reported from the Prophet. This is the Path that must be followed, not Tijaniyyah, Shadhliyyah, Qadiriyyah or other Tariqahs innovated by people.It is not permissible to follow these Tariqahs, except a practice which conforms to Allah’s Shar’i (Law). In this case, it is permissible to act according to this practice, because it conforms with the Purified Shar`, not because it is one of the practices of such and such Tariqah due to the previously quoted Ayahs (Qur’anic verses) and the following ones:“Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much.” [Al-Ahzab: 21]Allah (Glorified and Exalted be He) also says: “And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [Al-Tawbah: 100]The Prophet (may Allah’s Peace and Blessings be upon him) also says: “Whoever innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” Agreed upon by Al-Bukhari and Muslim as narrated on the authority of Aishah (may Allah be pleased with her). 1The Prophet (peace be upon him) said: “Whoever does any act for which there is no sanction from our behalf, that is to be rejected.” (Related by Muslim in his Sahih (authentic) Book of Hadith)) 2He (peace be upon him) also said during a Friday Khutbah (sermon): “And then, the best of speech is embodied in the Book of Allah, and the best of guidance is the guidance given by Muhammad (peace be upon him). And the most evil affairs are their innovations; and every Bid’ah is error.” (Related by Muslim in his Sahih as narrated on the authority of Jabir ibn `Abdullah (may Allah be pleased with them both)).3There are several Hadiths conveying the same meanings. Salat-ul-Fatih is, indeed, the form of sending peace and blessings on the Prophet, as they claim. However, its wording was not reported from the Prophet (peace be upon him), because it says: “O Allah! Send peace and blessings on our master and Prophet Muhammad, Al-Fatih (the Opener) of what is closed, the Seal of what preceded him, and the one who supported Al-Haqq (the Truth) with the Al-Haqq.” This wording was not reported in any Sahih Hadiths (authentic Hadith) in which the Prophet (peace be upon him) explained the form of sending peace and blessings on him when the Sahabah (Companions of the Prophet) asked him about it.Thus, it is prescribed for Muslims to send peace and blessings on the Prophet (peace be upon him) using the wording, which he ordained for them and taught them without any innovations.Such wordings were detailed in what was authentically reported in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ka’ab ibn ‘Ujrah (may Allah be pleased with him) who narrated that the Sahabah (may Allah be pleased with them) said: “O Messenger of Allah, Allah has ordered us to send peace and blessings on you, how should we do that? He (peace be upon him) said: Say: O Allah! Send peace on Muhammad and the family of Muhammad as You sent peace on Ibrahim and the family of Ibrahim, for You are Praiseworthy and Glorified. O Allah! Send blessings on Muhammad and the family of Muhammad as You sent blessings on Ibrahim and the family of Ibrahim, for You are Praiseworthy and Glorified.” 4Another wording was authentically reported in the Two Sahih on the authority of Abu Humayd Al-Sa’idi (may Allah be pleased with him) from the Prophet (peace be upon him) who said: “Say: O Allah! Send peace on Muhammad, his wives, and offspring as You sent peace on the family of Ibrahim. Send blessings on Muhammad, his wives, and offspring as You sent blessings on Ibrahim and the family of Ibrahim, for You are Praiseworthy and Glorified.” 5In a third Hadith related by Muslim in his Sahih on the authority of Abu Mas’ud Al-Ansari (may Allah be pleased with him) who narrated that the Prophet (peace be upon him) said: “Say: O Allah! Send peace on Muhammad and the family of Muhammad as You sent peace on the family of Ibrahim. Send blessings on Muhammad and the family of Muhammad as You sent blessings on the family of Ibrahim in the Worlds. You are, indeed, Praiseworthy and Glorified.” 6These Hadiths and others conveying the same meaning show the wording of sending peace and blessings on the Prophet (peace be upon him), which he has prescribed for his Ummah (nation based on one creed).As for Salat-ul-Fatih, even if its intended meaning may be correct in general, it is not permissible to recite it and refrain from reciting what was authentically reported from the Prophet (peace be upon him) regarding how should we send peace and blessings on him, of which we are ordered. Even more, the phrase “The Opener of what is closed” is broad in meaning and can be falsely explained by those who follow their whims. Allah is the One Who grants success! 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Abu Dawud, Book on tribute, spoils, and rulership, no. 2954; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, no. 206. ↩ Al-Bukhari, Sahih, Book on supplications, no. 6357; Muslim, Sahih, Book on Salah, no. 406; Al-Tirmidhy, Sunan, Book on Salah, no. 483; Al-Nasa’i, Sunan, Book on Sujud-ul-Sahw, no. 1289; Abu Dawud, Sunan, Book on Salah, no. 976; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 904; Ahmad ibn Hanbal, Musnad, vol. 4, p. 244; and Al-Darimy, Sunan, Book on Salah, no. 1342. ↩ Al-Bukhari, Sahih, Book on Prophets, no. 3369; Muslim, Sahih, Book on Salah, no. 407; Al-Nasa’i, Sunan, Book on Sujud-ul-Sahw, no. 1294; Abu Dawud, Sunan, Book on Salah, no. 979; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 905; Ahmad ibn Hanbal, Musnad, vol. 5, p. 424; Malik, Al-Muwatta*, Book on call to Prayer, no. 397. ↩ Muslim, Sahih, Book on Salah, no. 405; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3220; Al-Nasa’i, Sunan, Book on Sujud-ul-Sahw, no. 1285; Ahmad ibn Hanbal, Musnad, vol. 4, p. 119; Malik, Al-Muwatta, Book on call to Prayer, no. 398; and Al-Darimy, Sunan, Book on Salah, no. 1343. ↩ " }, { "title": "Ruling on claiming that the Call to Islam does not need knowledge", "date": "2020-09-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-claiming-dawah-no-need-knowledge/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1442 AH", "link": null, "summary": "They say that the Call to Islam does not need knowledge or Fiqh based on Hadith: 'Convey (my teachings) to the people even if it were a single sentence.'", "category": ["dawah","knowledge","general"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some Muslim brothers hold the view of the obligatory nature of calling non-Muslims to Islam upon every capable Muslim. They also believe that it is permissible for a Muslim to live with non-Muslims and imitate their way when calling to Islam. They say that the Call to Islam does not need knowledge or Fiqh (Islamic jurisprudence) based on the saying of the Messenger of Allah (peace be upon him): “Convey (my teachings) to the people even if it were a single sentence.” 1 What is the accuracy of this view? Is there any special Fiqh for such a call? Is this call considered Fard ‘Ayn (Individual obligation) or Fard Kifayah (Collective duty)?Answer:It is not permissible to stay among the non-Muslims if a person can not express his religion. If he can express his religion, Tawhid ((belief in the Oneness of Allah/ monotheism)), Salah and acts of good, it is permissible to stay there. It is not permissible to imitate the non-Muslims even for the sake of calling them to Islam. It is not permissible to imitate them but he may call them according to his knowledge. He may say to them: Say: “La ilaha illa Allah” and teach them the meaning of “La ilaha illa Allah” according to his knowledge as well as the obligations of religion. If he has much knowledge, “Convey (my teachings) to the people even if it were a single sentence.” 1 He may teach them the Qur’an.When they become Muslims, he may inform them how to say: “La ilaha illa Allah and Muhammad Rasulullah”. They should believe in the Messenger (peace be upon him), follow him and that person should teach them the knowledge he has. But if there is someone more knowledgeable than he is, he should seek his help in order to call them properly. The more perfect their calling to Allah is, the more useful it will be for them and more rewarding; otherwise, a person should do his best. Al-Bukhari, Sahih, Book on Prophets, no. 3461; Al-Tirmidhy, Sunan, Book on knowledge, no. 2669; Ahmad ibn Hanbal, Musnad, vol. 2, p. 159; and Al-Darimy, Sunan, Introduction, no. 542. ↩ ↩2 " }, { "title": "Ruling on accusing some of the Imams of Ahl Al-Sunnah of committing Bid'ah (innovation in Islam)", "date": "2020-09-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-accusing-imam-of-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 23, 1442 AH", "link": null, "summary": "What is the ruling on accusing a number of the Imams of Ahl Al-Sunnah of being innovators because they made errors", "category": ["fitnahs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on accusing a number of the Imams of Ahl Al-Sunnah of being innovators because they made errors in the ‘Aqidah (creed), such as Al-Nawawi, Ibn Hajar, and others? 1Answer:If a person commits a mistake it should not be accepted, his mistake should be rejected, as Malik (may Allah be merciful to him) said: “There is no one among us whose opinion may be rejected except the occupant of this grave”, meaning the Prophet (peace be upon him).Every scholar makes mistakes and gets things right, so what he gets right is to be accepted and what he gets wrong is to be ignored. If he is one of those who follow the ‘Aqidah of the Salafiyyah (those following the way of the righteous predecessors), but he makes some mistakes, the mistakes are to be rejected, but this does not place him outside the pale of the ‘Aqidah of the Salafiyyah (those following the way of the righteous predecessors) if he is known to be a follower of the Salaf but made some errors in interpretation of Hadith, or in some words that he spoke.The mistakes should not be accepted and he should not be followed in this. This applies to all the Imams. If Al-Shafi’i, Abu Hanifah, Malik, Ahmad, Al-Thawri, Al-Awza’i, or any other scholar made a mistake, what they got right should be accepted and what they got wrong should be ignored. Mistakes are anything that goes against Shar’i (Islamic legal) evidence, which is what Allah and His Messenger said. No one will be blamed for anything except a mistake that goes against the evidence. What we must do is follow the truth.Allah (Exalted be He) says: “What Allâh gave as booty (Fai’) to His Messenger (Muhammad صلى الله عليه وسلم) from the people of the townships - it is for Allâh, His Messenger (Muhammad صلى الله عليه وسلم), the kindred (of Messenger Muhammad صلى الله عليه وسلم), the orphans, Al-Masâkin (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you. And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it).” [al-Hashr: 7]Scholars unanimously agreed that any person’s opinion may be taken or left except the Messenger of Allah (peace be upon him). What we must do is follow what he brought and accept it, and not reject anything that he brought, based on the Ayah quoted above and other similar Ayahs, and because Allah (Exalted be He) says: “(And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [al-Nisa: 59] A question asked to His Eminence after a lesson he gave in the Holy Mosque on 25/12/1418 A.H ↩ " }, { "title": "Do the Al-Asha'irah belong to Ahl Al-Sunnah wal-Jama'ah or not?", "date": "2020-09-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-asharis-belong-to-ahlus-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1442 AH", "link": null, "summary": "Do the Al-Asha'irah (Asha'rites/Ash'aris) belong to Ahl Al-Sunnah wal-Jama'ah or not?", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Do the Al-Asha’irah belong to Ahl Al-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim community) or not? Can we judge them to be Muslims or disbelievers? 1Answer:Al-Asha’irah (a Muslim group that bases its creedal issues on logic) belongs to Ahl Al-Sunnah (those adhering to the Sunnah) in most of their affairs, except their allegorically interpreting the Divine Attributes. Yet they are not disbelievers, rather among them are Imams, scholars and outstanding figures.Their fault is that they allegorically interpreted some of the Divine Attributes. They contradicted Ahl Al-Sunnah (those adhering to the Sunnah) on issues, including Ta’wil (allegorical interpretation) of most of the Attributes of Allah, which is wrong.The viewpoint adopted by Ahl Al-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim community) is that we must accept the Ayahs (Qur’anic verses) and Hadiths that speak of the Attributes of Allah as they are without Ta’wil (allegorical interpretation), Ta’til (denial of Allah’s Attributes), Tahrif (distortion of the meaning), or Tamthil (likening Allah’s Attributes to those of His creation). Rather, they are to be accepted as they are revealed, along with believing that they are true and real Attributes of Allah in a manner that befits Him (Glorified and Exalted be He) and that they differ from those of His Creatures. Allah (Glorified and Exalted be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]“And there is none co-equal or comparable unto Him.” [al-Ikhlas: 4] Fatwas of Hajj, Tape no. 4. ↩ " }, { "title": "Biography of Shaykh Abdullah Ibn Qa'ud", "date": "2020-09-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/qaud/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1442 AH", "link": null, "summary": "Shaykh Abdullah ibn Qa'ud was born on the 17th night of Ramadan in 1343 AH. in the town of Al-Hariq located in Wady Na'am.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name:Shaykh ‘Abdullah ibn Hasan ibn Muhammad ibn Hasan ibn ‘Abdullah Al-Qa’udHis Birth:Shaykh ‘Abdullah ibn Qa’ud was born on the 17th night of Ramadan in 1343 A.H. in the town of Al-Hariq located in Wady Na’am, which is one of the valleys of Yamamah.His Seeking of Knowledge:He was brought up by his noble parents in affluent surroundings, as his father was a man of means. He studied the basics of reading and writing from the Ever-Glorious Qur’an with Muhammad ibn Sa’ad Al Sulayman during the end of his first decade and the beginning of his second decade. He later learnt the Ever-Glorious Qur’an by heart and some treatises of the Shaykh of Islam Ibn Taymiyyah and Imam Muhammad ibn ‘Abdul-Wahhab under the judge of his town, who at that time was Shaykh ‘Abdul-‘Aziz ibn Ibrahim Al ‘Abdul-Latif (may Allah be merciful to him).After this, his desire to seek knowledge became stronger, so on the 27th of Safar, 1367 A.H., he left his affluent surroundings and travelled to Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz, who was in the region of Kharj. He remained with him for 4 years, apart from breaks to return home to visit his parents, who (may Allah reward them with the best) used to assist him financially whilst he travelled seeking knowledge. Under Shaykh Ibn Baz he studied many of the major books of Hadith and Fiqh (Islamic Jurisprudence). During his time with him, he memorized a number of treatises including Bulugh Al-Maram, and he was very keen to seek knowledge based upon authentic proof.When the Educational Institute opened in Riyadh at the beginning of 1371 A.H., he transferred there and later graduated from the Faculty of Shari’ah in 1377 A.H. Among his teachers were Shaykh ‘Abdul-Aziz ibn Baz, Shaykh ‘Abdul-Razzaq ‘Afify, Shaykh Muhammad Al-Amin Al-Shanqity, and Shaykh ‘Abdul-Rahman Al-Afriqy (may Allah be merciful to them all).His Work:On the 8th of Dhul-Qa’dah, 1380 A.H., he transferred to the Court of Grievances and worked there as a member of the judiciary.On the 1st of Rabi’ Al-Thany, 1397 A.H., he was transferred to the General Presidency of Scholarly Research and Ifta’ and was appointed as a member of the Permanent Committee for Scholarly Research and Ifta’, beside his membership at the Council of Senior Scholars. He retired on the 1st of Muharram, 1406 A.H.After his retirement, he continued to partake in educational activities, pass Fatwas (legal opinions issued by a qualified Muslim scholar), and assist the University of King Saud by giving lectures to students in higher studies in the Department of Islamic Education.On the 20th of Sha’ban, 1378 A.H., he was appointed as the Imam and preacher of the Jami’ Al-Mashiqiq in Riyadh. On the 1st of Muharram, 1391 A.H., he was appointed as the preacher of the University of King ‘Abdul-‘Aziz.He has a number of publications, amongst them a collection of his sermons collected in 4 volumes under the name of Ahadih Al-Jumu’ah. Some of comments are included in the curriculum of Hadith and Fiqh for secondary schools.The Shaykh died on the 9th of Ramadan, 1426 in Riyadh." }, { "title": "Biography of Shaykh 'Abdullah Ibn Ghudayyan", "date": "2020-09-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/ghudayyan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1442 AH", "link": null, "summary": "Shaykh Abdullah ibn Abdul-Rahman ibn Abdul-Razzaq Al-Ghudayyan Al-Tamimi. He descended from Al-Muhaddith from Banu Al-'Anbar from Banu 'Amr ibn Tamim.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name and Lineage:Shaykh ‘Abdullah ibn ‘Abdul-Rahman ibn ‘Abdul-Razzaq Al-Ghudayyan Al-TamimiHe descended from Al-Muhaddith from Banu Al-‘Anbar from Banu ‘Amr ibn Tamim. His lineage originates from ‘Amud Tabkhah ibn Ilias ibn Madar from the family of Adnan. His lineage on his mother’s side goes back to Al-Rashid from ‘Utaybah, which descends from Hawazen.His Birth:He was born in 1345 A.H. in the city of Al-Zulfi.His Study:As a young boy, he studied the basics of reading and writing under ‘Abdullah ibn ‘Abdul-‘Aziz Al-Suhaymy, ‘Abdullah ibn ‘Abdul-Rahman Al-Ghayth, and Falih Al-Rumy. He also studied the basics of Fiqh (Islamic jurisprudence), Tawhid (belief in the Oneness of Allah/monotheism), grammar, and inheritance under Hamdan ibn Ahmad Al-Batil. He traveled to Riyadh in 1363 A.H., and in 1366 A.H. he enrolled in Al-Madrasah Al-Sa’udiyyah Al-Ibtida’iyyah (previously known as Madrasatul-Aytam) and graduated from there in 1368 A.H.His Work:He was appointed as a teacher at Al-Madrasah Al-‘Aziziyyah. In 1371 A.H. he enrolled in the Educational Institute. During this period he studied under Shaykh Muhammad ibn Ibrahim Al Al-Shaykh. He also studied Fiqh under Shaykh Sa’ud ibn Rashud (who was the judge of Riyadh), Tawhid (belief in the Oneness of Allah/monotheism) under Shaykh Ibrahim ibn Sulayman, Arabic grammar, and inheritance under Shaykh ‘Abdul-Latif ibn Ibrahim. He continued his studies until he graduated from the Faculty of Shari’ah in 1376 A.H. He was then appointed as Head of the Court of Al-Khubar, and in 1378 A.H. transferred to teaching at the Educational Institute. In 1380 A.H. he was appointed as a teacher at the Faculty of Shari’ah, and in 1386 A.H. he was transferred to passing Fatwas (legal opinions issued by a qualified Muslim scholar) at Dar Al-Ifta’.In 1391 A.H. he was appointed as a member of both the Permanent Committee for Scholarly Research and Ifta’ and the Council of Senior Scholars.His Post:A member of the Permanent Committee for Scholarly Research and Ifta’ and member of the Council of Senior ScholarsHis Rank:ExcellentHis Date of Appointment:18 Sha`ban, 1413 A.H.His Certificate:B.A. in Shari`ahHis Shaykhs:He received knowledge under a number of scholars in different fields, and from amongst the well-known (in addition to those already mentioned) are: His Eminence Shaykh ‘Abdul-Aziz ibn ‘Abdullah ibn Baz, under whom he studied Fiqh. Shaykh ‘Abdullah Al-Khalify, under whom he also studied Fiqh. Shaykh ‘Abdul-`Aziz ibn Rashid, under whom he studied Fiqh, Tawhid, and inheritance. Shaykh Muhammad Al-Amin Al-Shanqity, under whom he studied Usul-ul-Fiqh (principles of Islamic jurisprudence), sciences of Qur’an, and Tafsir (explanation/exegesis of the meanings of the Qur’an). Shaykh `Abdul-Rahman Al-Afriqy, under whom he studied Mustalah Al-Hadith (Hadith Terminology) and Hadith. Shaykh ‘Abdul-Razzaq `Afify. Shaykh ‘Abdul-Fattah Qary Al-Bukhary, under whom he studied Qur’an in the recitation of Hafs, to which the chain of transmission reaches the Messenger (peace be upon him).His Influence:In 1381 A.H. he was selected to be among those chosen to raise people’s awareness and to issue Fatwas during the Hajj season.In addition to what has already been mentioned of his work, from 1389 A.H. to date he has been a teacher of Fiqh, Usul-ul-Fiqh, Al-Qawa’id Al-Fiqhiyyah, Hadith, and Mustalah Al-Hadith, Tafsir and its Sciences, and ‘Aqidah (creed). He has also been teaching Fiqh in organized gatherings/lessons most days of the week, according to his schedule of many duties, after Maghrib (Sunset) Prayer and after ‘Isha’ (Night) Prayer. Sometimes he teaches after Fajr (Dawn) Prayer and after `Asr (Afternoon) Prayer.In addition to his work with the Permanent Committee, in 1395 A.H. he began giving lessons to students of knowledge in higher studies at the University of Imam Muhammad and the Faculty of Shari`ah in Fiqh, Usul-ul-Fiqh, and rules of Fiqh. He was also involved in supervising a number of theses. During this period, many students studied under him.When Shaykh ‘Abdullah ibn Humayd died in 1402 A.H., Shaykh ‘Abdullah ibn Ghudayyan overtook the role of giving Fatwas on the radio program Nur `Ala Al-Darb." }, { "title": "Biography of Shaykh Salih Al-Fawzan", "date": "2020-09-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/fawzan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1442 AH", "link": null, "summary": "Shaykh Dr. Salih Ibn Fawzan ibn 'Abdullah Al-Fawzan from the family of Fawzan from the people of Al-Shamasyah from the tribe of Al-Dawasir.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name and Lineage:Shaykh Dr. Salih Ibn Fawzan ibn ‘Abdullah Al-Fawzan from the family of Fawzan from the people of Al-Shamasyah from the tribe of Al-Dawasir.His Post:A member of the Permanent Committee for Scholarly Research and Ifta’ and member of the Council of Senior ScholarsHis Rank:ExcellentHis Date of Appointment:15 Rajab, 1412 A.H.His Jobs:He worked as an associate professor at the Imam Muhammad ibn Saud Islamic University.His Life and Study:Shaykh Salih ibn Fawzan was born in 1363 A.H. His father died when he was young so he was brought up by his family. He learnt the Ever-Glorious Qur’an and the basics of reading and writing under the Imam of the town’s mosque, who was a good reciter. He was the noble Shaykh Hamud ibn Sulayman Al-Talal, who was later made a judge in the town of Dariyyah in the region of Al-Qassim.He later studied at the state school when it opened in Al-Shamasyah in 1369 A.H. He completed his primary studies at the Faysaliyyah School in Buraydah in 1371 A.H., and was then appointed as a primary school teacher. He joined the Educational Institute in Buraydah when it opened in 1373 A.H., and graduated from it in 1377 A.H. He then joined the Faculty of Shari’ah in Riyadh and graduated from it in 1381 A.H. Thereafter he gained his Master’s degree in Fiqh (Islamic jurisprudence), and later a Doctorate from the same faculty, also specializing in Fiqh.His Posts:After graduating from the Faculty of Shari’ah, Shaykh Salih ibn Fawzan was appointed as a teacher in the Educational Institute in Riyadh, and subsequently transferred to teaching in the Faculty of Shari’ah. Later, he transferred to teaching at the Department for Higher Studies in the Faculty of Usul Al-Din (the Principles of the Religion). Then he transferred to teaching at the High Judicial Institute, where he was appointed as the Head. He then returned to teaching there after his period of headship came to an end. He was then made a member of the Permanent Committee for Scholarly Research and Ifta’, where he continues to this day.The noble Shaykh is a member of the Council of Senior Scholars, and a member of the Fiqh Academy in Makkah, which is affiliated with the Muslim World League. He is also a member of the Committee for Supervision of the Callers in Hajj, and a member of the Permanent Committee for Scholarly Research and Ifta’. He is also the Imam, preacher, and teacher at the Prince Mut’ib Ibn ‘Abdul-‘Aziz Mosque in Al-Malz.He participates in responding to questions on the radio program Nur ‘Ala Al-Darb. He also contributes research, studies, theses, and Fatwas (legal opinions issued by a qualified Muslim scholar) to scholarly magazines, which are then collected and published. The noble Shaykh also takes part in supervising a number of theses at the Master’s degree and Doctorate levels. He has a number of students of knowledge who frequent his regular gatherings and lessons.His Shaykhs:He studied at the hands of a number prominent scholars and jurists, the most notable of whom were His Eminence Shaykh ‘Abdul-‘Aziz ibn Baz, Shaykh ‘Abdullah ibn Humayd (whose lessons he used to attend at the Buraydah Mosque), Shaykh Muhammad Al-Amin Al-Shanqity, Shaykh ‘Abdul-Razzaq ‘Afifiy, Shaykh Salih ibn ‘Abdul-Rahman Al-Sakity, Shaykh Salih ibn Ibrahim Al-Balihy, Shaykh Muhammad ibn Sabil, ‘Abdullah ibn Salih Al-Khalify, Shaykh Ibrahim ibn ‘Ubayd Al-‘Abd Al-Muhsin, Shaykh Hammud ibn ‘Uqla, and Salih Al-‘Ali Al-Nasir.His Works:The Shaykh has many written works, the most notable being: Al-Tahqiqat Al-Murdiyyah Fi Al-Mabahith Al-Fardiyyah in the science of inheritance, 1 volume, which is his thesis for his Master’s degree. Ahkam Al-At’imah Fi Al-Shari’ah Al-Islamiyyah, 1 volume, which is his thesis for his Doctorate. Al-Irshad Ila Sahih Al-I’tiqad, 1 volume. Sharh Al-‘Aqidah Al-Wasatiyyah, 1 volume. Al-Bayan Fima Akhta’a Fihi Ba’d Al-Kuttab, 1 volume. Majmu’ Muhadarat Fi Al-‘Aqidah Wa Al-Da’wah, 2 volumes. Al-Khutab Al-Manbariyyah Fi Al-Munasabat Al-‘Asriyyah, 4 volumes. Min A’lam Al-Mujadidin Fi Al-Islam. Rasa’il Fi Mawadi’ Mukhtalifah. Majmu’ Fatawa Fi Al-‘Aqidah Wa Al-Fiqh, taken from Nur ‘Ala Al-Darb program, of which four parts are finished. Naqd Kitab Al-Halal Wa Al-Haram Fi Al-Islam. Sharh Kitab Al-Tawhid Lil Shaykh Muhammad ibn ‘Abdul-Wahhab. Al-Ta’qib ‘Ala Ma Dhakarahu Al-Khatib Fi Haq Al-Shaykh Muhammad ibn ‘Abdul-Wahhab. Al-Mulakhkhas Al-Fiqhi, 2 volumes. Ithaf Ahl Al-Iman Bidrus Shahr Ramadan. Al-Diya’ Al-Lami’ Min Al-Ahadith Al-Qudsiyyah Al-Jawami’. Bayan Ma Yaf’aluhu Al-Hajj Wa Al-Mu’tammir. Kitab Al-Tawhid, a two-part curriculum of the secondary school at the Ministry of Education. Fatwas and articles published in Al-Da’wah magazine.There are also many books, research papers, and theses, some of which are printed and others which are not. We ask Allah, Exalted be He, to make him beneficial and make them in the records of our eminent Shaykh. Verily Allah is All-Hearing, All-Responding.Written by ‘Abdul-‘Aziz ibn ‘Abdul-Karim Al-‘Isa" }, { "title": "Biography of Shaykh Abdul-Aziz Aal Al-Shaykh", "date": "2020-09-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/abdulaziz/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 22, 1442 AH", "link": null, "summary": "Grand Mufty of the Kingdom of Saudi Arabia and Chairman of the Departments of Scholarly Research and Ifta", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name:Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Muhammad Aal Al-ShaykhHis Post:Grand Mufty of the Kingdom of Saudi Arabia and Chairman of the Departments of Scholarly Research and Ifta’His Rank:MinisterHis Date of Appointment:20/1/1414 A.H.His Jobs:Shaykh ‘Abdul-‘Aziz Al Al-Shaykh worked as an associate professor at Al-Imam Muhammad ibn Saud Islamic University and then as a member of the Permanent Committee for Scholarly Research and Ifta’.His Date of Birth:1360 A.H.His Qualifications:B. A. in Shari’ahHis Lineage:‘Abdul-‘Aziz ibn ‘Abdullah ibn Muhammad ibn ‘Abdul-Latif Al Al-ShaykhHis Birth:Shaykh ‘Abdul-‘Aziz Al Al-Shaykh was born in Riyadh in 1360 A.H. He suffered from weak eyesight since birth and lost his sight in 1381 A.H.His Knowledge:The Shaykh started seeking knowledge by studying the Ever-Glorious Qur’an at Ahmad ibn Sinan Mosque and memorized the whole Ever-Glorious Qur’an by the time he was twelve years old. He then sought knowledge from some of the scholars in learning circles. In 1375 A.H., he joined the Imam Ad-Da’wah Institute where he graduated from the Faculty of Shari’ah in 1383/1384 A.H. He also attended religious circles at mosques.His Work:He began his active religious life after graduating from the faculty of Shari’ah in 1384 A.H. Thereafter, he worked as a teacher at the Imam Ad-Da’wah Educational Institute until 1392 A.H. He then took up a teaching position at the Faculty of Shari’ah in Riyadh, where he remained until 1412 A.H.He then became a member of the Permanent Committee for Scholarly Research and Ifta’. In 1416 A.H., he was appointed as deputy to the Grand Mufty of the Kingdom. Prior to that, he was appointed as a member of the Council of Senior Scholars in 1407 A.H.His Efforts:He was appointed as the Imam for Friday Prayers at the Mosque of Shaykh ‘Abdullah ibn ‘Abdul-Latif in 1390 A.H., and was subsequently transferred to the position of Imam at the Mosque of Imam Turky ibn ‘Abdullah in 1412 A.H. He became the Imam and preacher at Namirah Mosque on the Day of ‘Arafah in 1402 A.H.Whilst at the Faculty of Shari’ah, he supervised some university theses, and took part in discussions pertaining to them.Since 1414 A.H., he has been involved in responding to questions on the radio program Nur ‘Ala Al-Darb. He also used to hold lessons at the Mosque of Imam Turky ibn ‘Abdullah. He participates in seminars and lectures in conjunction with his work in the field of Da’wah in Riyadh and Ta’if." }, { "title": "Ruling on those who claim that Jesus was not raised to the heavens and will not return at the end of time", "date": "2020-09-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-claim-jesus-not-raised-and-will-not-return/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1442", "link": null, "summary": "What is the ruling on those who deny Isa's return near the Day of Resurrection, claiming that he was crucified, but did not die and immigrated to Kashmir in India where he lived for a long time and died naturally?", "category": ["refutals","prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the opinion of the respected scholars regarding `Isa’s (Jesus’) life, bodily ascent to the heavens and descent to the earth near the Day of Resurrection and the view that his descent is one of the signs of the Last Hour? What is the ruling on those who deny Isa’s return near the Day of Resurrection, claiming that he was crucified, but did not die and immigrated to Kashmir in India where he lived for a long time and died naturally? They also claim that he will not return at the approach of the Last Hour, but one who bears spiritual similarity to him will appear. Please answer us, may Allah reward you!”Answer:We seek help from Allah and in Him we put our trust. There is neither might nor power except with Allah. Proofs from the Qur’an and the Sunnah affirm that ‘Isa, son of Maryam (Mary, peace be upon them) and the slave and Messenger of Allah, was raised, body and soul, to the heavens. He was neither murdered nor crucified. He will, at the end of time, descend to kill Al-Masih-ul-Dajjal (the Antichrist), break the cross, kill the pig and abolish the Jizyah (poll tax required from non-Muslims living in an Islamic state). He will accept no religion except Islam. It is established that `Isa’s coming will be one of the portents of the Last Hour. Reliable Muslim scholars unanimously agreed on what we mentioned, but they held different opinions concerning the interpretation of the verb “توفي” (tawaffa) in the following Ayah: إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ [And (remember) when Allâh said: “O ‘Isâ (Jesus)! I will take you and raise you to Myself.”] [Aal Imran: 55]One of the opinions said that the verb “tawaffa” in this context means death, which is the apparent connotation for those who did not examine the rest of evidence.They depended on the repetition of this verb with this meaning in other Ayahs, such as: قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ [Say: “The angel of death, who is set over you, will take your souls.”] [al-Sajdah: 11] And: وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلاَئِكَةُ [And if you could see when the angels take away the souls of those who disbelieve (at death).] [al-Anfal: 50]There are also other Ayahs in which “توفي” (tawaffa) means death. According to this meaning, the order of verbs has been shifted in this Ayah.The second view states that the verb in this context means “taking up.” In his Tafsir (exegesis of the meanings of the Qur’an), Ibn Jarir reported this view from a group of the Salaf (righteous predecessors) and favored it. He regarded it as the preponderant opinion. Accordingly, the Ayah can be interpreted as Allah taking and raising `Isa (peace be upon him), alive, from this earth to the world of the heavens.The third view states that the verb in this context means “death of sleep” because sleep is itself a form of death. Based on the evidence that `Isa (peace be upon him) did not die, we must interpret death in this Ayah as sleep in order to reconcile the evidence, such as Allah’s Statement: وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ [It is He Who takes your souls by night (when you are asleep)]. [al-An’am: 60] And: اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى [It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed]. [al-Zumar: 42]Scholars favored the last two views over the first one. In any case, strong proofs show the truth that `Isa (peace be upon him) was raised alive to the heavens and that he did not die. He is still alive in the heavens until he descends at the end of time to do, according to the authentic Hadiths, the tasks assigned to him. Afterwards, he will die as Allah predestined for him. Consequently, the view that the verb ‘tawaffa’ means “to cause to die” is week. If we suppose that it is valid, it means that he will die after his descent at the end of time. Thus, mentioning it in this Ayah before raising is by way of inversion and does not denote a sequence of events because the article ‘wa’, i.e. and, does not require order, as stressed by scholars. May Allah grant us success.Those who claim that ‘Isa (peace be upon him) was murdered or crucified are refuted by the explicit Ayahs in this regard. The claims that he was not raised to the heavens, immigrated to Kashmir where he lived long, died naturally, and that he will not descend at the approach of the Last Hour, rather, a person who bears spiritual similarity to him will appear, are sheer lies against Allah and His Messenger (peace be upon him).It is true that ‘Isa (peace be upon him) has not descended until now, but he will descend in the future, as the Prophet (peace be upon him) foretold. Accordingly, the questioner and any other readers should know that uttering the above-mentioned claims is lying against Allah and His Messenger (peace be upon him). These claims include that ‘Isa (peace be upon him) was murdered or crucified, or that he immigrated to Kashmir where he died naturally, or that he was not raised to the heavens, or that he has already descended or someone similar to him will appear, or that there is no Masih who will descend from the heavens. Whoever lies against Allah is considered a Kafir (disbeliever) and must be asked to offer Tawbah (repentance to Allah) after clarifying the proofs from the Qur’an and Sunnah. If they perform Tawbah and return to the truth, it is good; otherwise, they are to be sentenced to capital punishment.There are numerous well-known proofs that refute these claims. The following are some examples. Concerning `Isa (peace be upon him), Allah (Glorified be He) states in Surah Al-Nisa’: “…but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise.” [al-nisa: 157-158]It was reported from the Prophet (peace be upon him) that ‘Isa (peace be upon him) will descend at the end of time as a just ruler and will kill Al-Masih-ul-Dajjal (the Antichrist), break the cross, kill the pig, abolish the Jizyah and accept no religion but Islam. This is one of the authentic Hadiths, which is ranked as Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible).It is unanimously approved and cited by Muslim scholars in books of ‘Aqidah (creed). Whoever denies them on the pretext of considering them as Hadith-ul-Ahad (Hadiths which at some point in the chain have only a single narrator), which are not reliable, or interprets them as conveying the importance of adhering to the ethics by which ‘Isa (peace be upon him) was known, such as mercy and kindness and applying the essence and objectives of Shari’ah, and does not interpret them according to their apparent meanings, is guilty of gross error, commits a serious offence against Shari’ah, and contradicts the Quran, the Sunnah, and the views of scholars.Moreover, he openly refutes the authentic Mutawatir Hadiths and shows defiance toward Islam and the Hadiths of the Prophet (peace be upon him). Such a person who behaves according to his doubts and whims and deviates from the truth and guidance has little knowledge of Shari’ah, possesses no sincere belief in the one who brought it, and does not glorify its rulings and texts. Categorizing the Hadiths speaking about Al-Massih as Hadith-ul-Ahad, which may not be authentic, is a clearly invalid opinion. These Hadiths are related in the Sahih (authentic books) and Sunan (Hadith compilations classified by jurisprudential themes) books of Hadith through various Isnads (chains of narrators) that meet the conditions of Tawatur.How can anyone who has the least knowledge of Shari’ah dare to say that these Hadiths should be disregarded? If we accept that they are Akhbar-ul-Ahad (narrated by a single narrator), it is known that not all of them are unauthentic. The people of knowledge who are specialized in verification affirm that Akhbar-ul-Ahad are authentic as long as they are related through multiple and upright Isnads and free from contradictions. The Hadiths at hand, both Mutawatir or Ahad, are authentic and have no contradictions.The questioner should know that this doubt is null and void and that whoever claims these doubts is deviant. Even worse, such a person may misinterpret this Hadith showing tremendous boldness in lying. His sinful behavior combines both denial and nullification of texts, including ‘Isa’s descent, being a just ruler among people, the killing of Al-Masih-ul-Dajjal and other details.Such a slander implies that the Prophet (peace be upon him), who is the most versed in Shari`ah, twisted his words, and told lies and deceived the Muslims. This is not acceptable and the Prophet’s status is high and impeccable. In so doing, they imitate the atheists who accused the Prophets (peace be upon them) of fabricating stories and that their aim was not to convey the truth. The people of knowledge possessed strong faith, refuted them, and revoked their statements by solid proofs. We seek refuge in Allah against our hearts going astray and from trials and the insinuations of Satan. We ask Him (Glorified and Exalted be He) to protect all Muslims and us from following vain desires and Satan, for He is the Omnipotent. There is neither might nor power except with Allah, the Exalted and Most Great. We hope that what we have mentioned will satisfy the questioner and present the truth.All praise belongs to Allah, the Lord of the universe. May His peace and blessings be upon His servant and Messenger, Muhammad, and upon his family and Companions." }, { "title": "Refuting those who say that Allah dwells among His creatures", "date": "2020-09-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-the-claims-that-allah-dwells-among-his-creatures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1442", "link": null, "summary": "Generally, the corrupt belief adopted by the denying Jahmiyyah and their followers from among the Mubtadi's (those who introduce innovations in religion) is one of the most wicked and harmful beliefs.", "category": ["refutals","sects","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "There are repeated questions about the claim that Allah (Glorified be He) dwells among His creatures and mingles with them. They claim that this is the meaning of the general Ma’iyyah (accompaniment). They take as evidence the Ayah (Qur’anic verse), saying: “And you (O Muhammad صلى الله عليه وسلم) were not on the western side (of the Mount)…” [Al-Qasas: 44] And: “You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed.” [Aal Imran: 44] They claim that these two Ayahs denote that the Prophet (peace be upon him) was not with them, but Allah was present in person with them, because He is present everywhere.Since those people misunderstood the whole point and made a big mistake, opposing the true ‘Aqidah (creed) preached in the Noble Qur’an and the Prophetic Sunnah and adopted by the Salaf (righteous predecessors) of the Muslim nation, I think I must clarify the right opinion on such a false belief and what seems to be confusing about this point pertaining to Allah’s Names and Attributes. Allah (Exalted and Glorified be He) can be described only with the Names and Attributes with which He has described Himself and the Names and Attributes with which His Prophet Muhammad (peace be upon him) described Him, which befit His Majesty and Glory without Takyif (descriptive designation of Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), Tahrif (distortion of the meaning), or Ta’til (denial of Allah’s Attributes). This is because Allah (Exalted be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [Al-Shura: 11]As stated in the Noble Qur’an and the Prophetic Sunnah and unanimously agreed upon by the Salaf of the Muslim nation, Allah (Glorified be He) is highly above His creatures, separate in His Being and Essence from them, over His Throne, which He rose over in a manner that befits His Majesty, unlike the rising of His creation. Allah (Exalted be He) is with His creatures with His knowledge and nothing is hidden from Allah about them. This is what has been indicated by the Noble Qur’an through clear Ayahs and by the Prophetic Sunnah through its direct authentic Hadiths.There are many Qur’anic proofs that Allah is in the heavens, highly above His creatures, and is over His Throne. Allah (Exalted be He) says: “To Him ascend (all) the goodly words, and the righteous deeds exalt them (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds)” [Fatir: 10]And: “I will take you and raise you to Myself” [Aal Imran: 55]And: “The angels and the Rûh [Jibrîl (Gabriel)] ascend to Him” [Al-Ma’arij: 4]And: “Then He (Istawâ) rose over the Throne (in a manner that suits His Majesty). The Most Gracious (Allâh)!” [Al-Furqan: 59]And: “Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind?” [Al-Mulk: 16-17]And: “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa:5]And: “O Hâmân! Build me a tower that I may arrive at the ways The ways of the heavens, and I may look upon the Ilâh (God) of Mûsâ (Moses); but verily, I think him to be a liar.” [Ghafir: 36-37]As for the proofs from the Prophetic Sunnah, there are countless numbers of Sahih (authentic) and Hasan (good) Hadiths, such as the Hadith about the Prophet’s Mi’raj (Ascension to the heavens) to his Lord and the Hadith about the Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) that was reported by Abu Dawud and other scholars: “Our Lord is Allah Who is in the heaven; Holy is Your Name, Your Command reigns supreme in the heaven and the earth.” 1In the Hadith about the angels in the form of mountain goats, the Prophet (peace be upon him) said: “…and the Throne is above this; and Allah is above the Throne. Verily, He knows your states.” (Related by Ahmad, Abu Dawud and other scholars) 2In an authentic Hadith, he (peace be upon him) asked a slave girl: “‘Where is Allah?’ She replied, ‘In the heaven.’ He (peace be upon him) asked her, ‘Who am I?’ She replied, ‘You are the Messenger of Allah.’ Then he (peace be upon him) said to her master, ‘Set her free, for she is a believer.’” (Related by Muslim in his Sahih) 3There are other Hadiths that were authentically reported from the Prophet (peace be upon him) stating that he (peace be upon him) said that Allah is over His Throne and that He is above the heavens. This is a natural inborn belief within all people, Arabs and non-Arabs, both in the pre-Islamic period and under Islam, except those whom Satan has allured. Also, there are hundreds or thousands of statements by the Salaf on the same topic. There is nothing in the Glorious Qur’an, the Prophetic Sunnah or the statements of the Salaf, neither from among the Prophet’s Sahabah (Companions) nor those who followed their guidance, or even the Imams who lived in the ages of differences and personal inclinations, that opposes what has been mentioned above whether explicitly or implicitly. None of them ever said that Allah is not in the heavens, or is not over the Throne, or that He is present everywhere in person, or that all places are the same to Him, or that He exists neither inside nor outside the universe, or that it is not permissible to use your finger, and so on, to point at Him.Contrarily, it was authentically reported in the Sahih book of Hadith on the authority of Jabir ibn ‘Abdullah that on the occasion of concluding the great sermon that the Prophet (peace be upon him) delivered on the Day of ‘Arafah, in the biggest gathering he (peace be upon him) witnessed, he (peace be upon him) kept saying: “‘Have I conveyed (Allah’s) the Message to you? Have I conveyed (Allah’s) the Message to you.’ They said, ‘Yes.’ Then He (peace be upon him) raised his finger towards the sky and pointed at the people and said, ‘O Allah! Bear witness to this.’” 4 There are many similar Hadiths on this point.This was also discussed by the Shaykh of Islam Ibn Taymiyyah and other scholars who were well-versed in such matters (see Al-Fatawa, v., p. 14). Generally, the corrupt belief adopted by the denying Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) and their followers from among the Mubtadi’s (those who introduce innovations in religion) is one of the most wicked and harmful beliefs. It detracts from Allah’s Majesty - we seek refuge in Allah from the deviation of the heart from the right path. There are many pieces of evidence of such misleading and corrupt beliefs. There can be no doubt that a sound mind and upright Fitrah (innate pure nature) deny such corrupt beliefs. Moreover, there is established Shar’i (Islamic legal) evidence that denies such corrupt beliefs. Using the above-mentioned Ayahs as evidence to support their corrupt belief is a wicked practice, as they claim that Allah was incarnate in the earth beside Mount Sinai, taking as evidence the Ayahs on such an event. Glorified and Exalted is He! High above the great falsehood that they say.Those making such a claim do not know that Ma’iyyah is of two types: general and private. Examples of the private Ma’iyyah are the Ayahs: “Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (good-doers).” [Al-nahl: 128]And: “Be not sad (or afraid), surely Allâh is with us.” [Al-Tawbah: 40]And: “I am with you both, hearing and seeing.” [TaHa: 46]There are similar Ayahs on the private Ma’iyyah that Allah (Exalted be He) extends to His prophets and pious believing servants through support, help, guidance, and care. This is confirmed by Allah (Glorified be He) in a Hadith Qudsy (Revelation from Allah in the Prophet’s words) related by His Prophet (peace be upon him), in which Allah says: “My slave keeps on drawing closer to Me through performing Nawafil (praying or doing extra good deeds beyond what is obligatory) until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his leg with which he walks.” 5However, this does not mean that Allah becomes incarnate in the senses and organs of a servant. Exalted is He and High above this by great sublimity. Conversely, it denotes that Allah becomes close to His servant through support and guidance, as explained in another narration of the Hadith Qudsi mentioned above: “Through Me he hears, through Me he sees, through Me he strikes, and through Me he walks.” In the second narration, Allah explains the meaning of His Words: “I become his hearing…” which implies Allah’s Guidance to and Support of His servants and His Protection to them against committing what displeases Him.As for the general Ma’iyyah, it means perfect and comprehensive knowledge. Such a type of Ma’iyyah is mentioned in many Ayahs, such as: “There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be.” [Al-Mujadilah: 7]And: “And He is with you (by His Knowledge) wheresoever you may be.” [Al-Hadid: 4]And: “Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.” [Al-A’raf: 7]And: “Neither you (O Muhammad صلى الله عليه وسلم) do any deed nor recite any portion of the Qur’ân, - nor you (mankind) do any deed (good or evil) but We are Witness thereof, when you are doing it.” [Yunus: 61]There are many similar Ayahs on such a type of Ma’iyyah. Allah (Glorified be He) rose over His Throne in a manner that befits His Perfection and Majesty. He is All-Knowing of His creation and a Witness over them wherever they are, on land or in the sea, by night or day, at their homes or in the open desert. All are equal with regard to Allah’s Knowledge, as He encompasses them in His Knowledge.They are all under His Sight and Hearing. He hears their speech, sees them wherever they are, and knows their secrets and private conversations. Allah (Glorified be He) says: “No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (innermost secrets) of the breasts.” [Hud: 5]Allah (Exalted be He) also says: “It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day.” [Al-Ra’ad: 10]And: “…that you may know that Allâh has power over all things, and that Allâh surrounds all things in (His) Knowledge.” [Al-Talaq: 12]There is no god or lord except Allah. Allah (Glorified be He) begins the Ayahs on general Ma’iyyah with knowledge and ends them with knowledge so that His servants may know that Allah is All-Knowing of their conditions; not that He dwells among them in their homes, bathrooms, and other places. Allah is Highly Exalted above such falsehood. The false belief that general Ma’iyyah means that Allah dwells among His creatures is adopted by those who believe in Hulul (a Sufi term meaning indwelling). They claim that their Lord personally exists everywhere and that He is far above rising over His Throne and being in the heavens over His creation. But they never exalt Him above being present in the dirtiest of all places! May Allah disgrace them. Great scholars from among the Salaf refuted such falsehoods, such as Ahmad ibn Hanbal, ‘Abdullah ibn Al-Mubarak, Is-haq ibn Rahawayh Abu Hanifah Al-Nu’man and others. Similarly, succeeding scholars from among the Imams of guidance did the same, such as the Shaykh of Islam Ibn Taymiyyah, the great scholar Ibn Al-Qayyim, Al-Hafidh ibn Kathir and others.After having clarified this point, the Ayah: “And He is with you (by His Knowledge)” [Al-Hadid: 4] and similar Ayahs do not denote, neither explicitly nor implicitly, that Allah dwells among His creatures and mingles with them. The preposition “with” in these Ayahs does not mean this at all, but it only denotes accompaniment and connection regarding a certain matter, which differ according to the situation. Abu ‘Umar Al-Talamanky (may Allah be merciful to him) said: “Muslims from among Ahl-ul-Sunnah (adherents to the Sunnah) unanimously agree that the meaning of the Ayah: “And He is with you (by His Knowledge) wheresoever you may be.” [Al-Hadid: 4] and similar Ayahs is that Allah is with His creation by His knowledge and that He (Exalted be He) is above the heavens over His Throne.” This is as His Glorious Book says. Also, the eminent scholars and Imams of the Salaf unanimously agreed that Allah is over His Throne above His Heavens. Abu Nasr Al-Sijzy said: “Our great Imams, such as Sufyan Al-Thawri, Malik, Hammad ibn Salamah, Hammad ibn Zayd, Sufyan ibn ‘Uyaynah, Al-Fudayl, Ibn Al-Mubarak, Ahmad, and Is-haq unanimously agreed that Allah (Glorified be He), Himself, is over His Throne, and is Knowledgeable of everywhere.”Abu ‘Umar ibn Abdul-Bar said: “Great scholars from among the Sahabah and Tabi’un (Followers, the generation after the Companions of the Prophet) known for interpretation of the Qur’an were of the opinion that the interpretation of the Ayah: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) is that Allah is over His Throne and is present everywhere by His Knowledge. It is worth mentioning that no notable scholar opposed their opinion. Al-Hafizh ibn Kathir (may Allah be merciful to him) commented on the Ayah: “And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All-Seer of what you do.” He said that it means that Allah is Witness of our deeds wherever and whenever we are, on land or in the sea, by night or day, in our homes or in the open desert, as we are all equal with regard to Allah’s Knowledge. We are all under His Sight and Hearing. He hears our talk and sees us wherever we are, and knows our secrets and private conversations. Allah (Glorified be He) says: “No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (innermost secrets) of the breasts.”Allah (Exalted be He) also says: “It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day. There is no god or lord except Him. Regarding the Tafsir (explanation) of the Ayah of Surah Al-Mujadalah in which Allah says: There is no Najwâ (secret counsel) of three He said that there is no private conversation between three persons …but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be. This means that Allah is watching and hearing all their talk, secrets and private counsels.Also, the scribe angels assigned by Allah record people’s private talk, even though Allah is All-Knowing of every word they utter in private. Allah (Glorified be He) says: Know they not that Allâh knows their secret ideas, and their Najwa (secret counsels), and that Allâh is the All-Knower of things unseen. And: Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our messengers (appointed angels in charge of mankind) are by them, to record. Therefore, many scholars reported a consensus that the meaning intended by this Ayah is that Allah is present with His creatures by His Knowledge. There can be no doubt about this meaning. His Hearing as well as His Knowledge encompasses them. They are under His Sight, and nothing of their affairs is hidden from Him.There can be no doubt that the Salaf have countless statements on such an issue. Therefore, the belief that Allah dwells among His creatures, or that He is present in person everywhere as an interpretation of the Ayah: And He is with you (by His Knowledge) or that it is not permissible to point at Him are totally wrong and false, as shown from the many explicit proofs mentioned here and the consensus of Muslim scholars.Consequently, it becomes clear that those who say that Allah dwells among His creatures, and those who follow them in their opinion, are totally wrong. They have invented falsehood about Allah. They give the Ayahs on Ma’iyyah wrong interpretations that oppose the statements of eminent scholars. May Allah protect us from disgrace and from ascribing to Allah that which does not befit His Glory, out of ignorance. We ask Allah (Glorified be He) to make us adhere to the right path. Indeed, He is the Patron, Capable of all things. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Abu Dawud, Sunan, Book on medicine, no. 3892. ↩ ↩ Abu Dawud, Sunan, Book on oaths and vows, no. 3284; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 291. ↩ ↩ Al-Bukhari, Sahih, Book on heart-softening narrations, no. 6502. ↩ " }, { "title": "Refuting an article which states:'We should avoid all conflicts between our two religions...'", "date": "2020-09-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-on-respect-kafirs-for-humanity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 21, 1442", "link": null, "summary": "With these brief words, I wanted to clarify what was written by this writer and warn against the mistakes that were mentioned by him, for fear that people may have been deceived by his article.", "category": ["refutals","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, and peace and blessings be upon the Messenger of Allah, and his family and Companions, and whoever is guided by his guidance.I read what was published in issue no. 5785 of the “Al-Madinah” newspaper on 10 Rabi’ Thany, 1403 A.H. and the answers given by some writers to the questions asked in the European magazine “Le Viva Romavzin.” I found the following paragraph: “There is a conflict between Christianity and Islam, which I personally condemn, but I have noticed that some Christian missionaries, who deliver their speeches in Third World countries, distribute publications that criticize Islam. I also know that some Muslim preachers print and distribute publications that criticize Christianity. This is very regretful, as Islam and Christianity are two revealed religions, and we both believe in one God. Consequently, we should avoid all conflicts between our two religions and work to create an understanding between Muslims and Christians to serve humanity.” End quote.As these words contain obvious mistakes and generalizations, it is incumbent upon me, and others like me, to draw attention to these mistakes, which are in violation of the purified Shari’ah (Divine Law). I, therefore, assert that the conflict between Islam and false religions, such as Judaism, Christianity, Buddhism and others, has continued from the time of Prophet Muhammad (peace be upon him) up until now. Islam criticizes the Jews and Christians, condemns their ugly actions and speaks out against their Kufr (disbelief) to warn Muslims of them.Allah (Glorified and Exalted be He) says: “The Jews say: “Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty).” Be their hands tied up and be they accursed for what they uttered.” [al-Maidah: 64]Allah (Glorified and Exalted be He) also says: “Indeed, Allâh has heard the statement of those (Jews) who say: “Truly, Allâh is poor and we are rich!” We shall record what they have said and their killing of the Prophets unjustly” [Aal Imran: 181]“Surely, they have disbelieved who say: “Allâh is the Messiah [‘Isâ (Jesus)], son of Maryam (Mary).” [al-Maidah: 72]“Surely, disbelievers are those who said: “Allâh is the third of the three (in a Trinity).”” [al-Maidah: 73]There are many other Ayahs that censure the Jews and Christians, and warn against their false belief. Also, Allah (Exalted be He) says about Mushriks (those who associate others with Allah in His Divinity or worship), such as the Buddhists and others: “And do not marry Al-Mushrikât (idolatresses, etc.) till they believe (worship Allâh Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikûn till they believe (in Allâh Alone) and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you. Those (Al-Mushrikûn) invite you to the Fire, but Allâh invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.” [al-Baqarah: 221]He (Exalted be He) also says: “Verily, those who disbelieve (in the religion of Islâm, the Qur’ân and Prophet Muhammad صلى الله عليه وسلم) from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn will abide in the Fire of Hell. They are the worst of creatures.” [al-Bayyinah: 6]“And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]There are many other Ayahs with the same meaning. It was authentically reported that the Messenger of Allah (peace be upon him) said: “May Allah curse the Jews and the Christians; they made the graves of their prophets places of worship.” (Agreed upon by Al-Bukhari and Muslim) 1Also, it was narrated in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of ‘Aishah (may Allah be pleased with her): “Umm Habibah and Um Salamah (may Allah be pleased with them both) told the Prophet (peace be upon him) about a church which they saw in Abyssinia (Ethiopia) and the pictures that were in it. The Prophet (peace be upon him) said, ‘If a righteous man amongst those people dies, they build a place of worship on his grave, and put those pictures in it. These are the evilest creatures in the Sight of Allah.’” 2These are many other Hadiths with the same meaning. The Jews abided by the Shari’ah (Divine law) of the Tawrah (Torah), but after Musa (Moses, peace be upon him) died, they changed, altered and distorted it. They divided into seventy-one sects; all of which are in the Fire, except one; the true followers of Musa (peace be upon him). Also, when Allah (Exalted be He) sent ‘Isa (Jesus) with the Shari’ah of the Tawrah and revealed the Injil (Gospel) to him, making lawful to the Jews some of what had been forbidden to them and clarifying to them some of what they had differed over, the Jews disbelieved in it, and belied ‘Isa (peace be upon him) accusing him of being the son of a prostitute.Allah (Exalted be He) belied them and declared their Kufr. He revealed concerning them His Saying: “Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly” [al-nisa: 155] until His Saying: “And because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary)”” [al-Nisa: 156-157]Likewise, the Christians, when Allah (Exalted be He) raised ‘Isa (peace be upon him) to the heavens, disagreed over that and divided into seventy-two sects; all of which shall be in the Fire, except one; those who truly believed in Musa, ‘Isa, and all the previous prophets and messengers (peace be upon them all). When Allah (Exalted be He) commissioned His Prophet Muhammad (peace be upon him), all the Jews and Christians, except a few, belied him, and thereby became Kafirs (disbelievers) due to their belying Prophet Muhammad (peace be upon him) and denying his Message. Allah (Exalted be He), therefore, criticized and censured them for this, and threatened them with punishment and the Fire. He (Exalted be He) also declared the Jews and Christians to be Kafirs, because the Jews said that ‘Uzayr (Ezra) is the son of Allah while the Christians said that Allah is ‘Isa, the son of Maryam, and their saying that Allah is the third of the three (in a Trinity) and the Messiah is the son of Allah.It is, therefore, obligatory on the people of Islam to declare the Kufr of those whom Allah and His Messenger declared to be Kafirs, and to expose their falsehood and warn Muslims against their schemes. The religions of the Jews and the Christians have become void religions, it is therefore not permissible to adhere to or abide by them. Allah (Exalted be He) abrogated them by sending His Prophet Muhammad (peace be upon him) and ordained humans and Jinn to follow him and adhere to his Shari’ah.Allah (Glorified and Exalted be He) says: “…and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqûn (the pious - See V.2:2), and give Zakât; and those who believe in Our Ayât (proofs, evidence, verses, lessons, signs and revelations, etc.) Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم) whom they find written with them in the Taurât (Torah) (Deut, xviii 15) and the Injeel (Gospel) (John xiv, 16), - he commands them for Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islâm has forbidden); he allows them as lawful At-Tayyibât (i.e. all good and lawful as regards things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khabâ’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allâh’s Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad صلى الله عليه وسلم), honour him, help him, and follow the light (the Qur’ân) which has been sent down with him, it is they who will be successful.” [Al-A’raf: 156-157]These two Ayahs exclude the Jews, Christians, Buddhists, and all Mushriks from Islam and from attaining success, as they do not possess the characteristics with which Allah describes those who will be successful. None of them supported him or followed the light (the Qur’an) which has been sent down with him. They were all hostile to him, except those whom Allah has guided from among them, who will be with the successful Muslims.Allah (Glorified and Exalted be He) says after these two Ayahs: “Say (O Muhammad صلى الله عليه وسلم): “O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad صلى الله عليه وسلم), the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” - and he was, i.e. ‘Isâ (Jesus) son of Maryam (Mary), عليهما السلام], and follow him so that you may be guided.”” [Al-A’raf: 158]In this Ayah, Allah (Exalted be He) explains that He sent His Messenger, Muhammad (peace be upon Him), to all people, Arabs and non-Arabs, men and women, Jinn and humans, rich and poor, rulers and subjects. He (Exalted be He) also clarifies that there is no guidance except for those who believe in and follow the Prophet (peace be upon Him). This shows that all the sects that do not believe in him (peace be upon him) and do not follow him are Kafirs and astray.It was authentically reported that the Prophet (peace be upon him) said: “The prophet used to be sent just to his own people, but I have been sent to all people.” (Agreed upon by Al-Bukhari and Muslim) 3It was related in “Sahih Muslim” that the Prophet (peace be upon him) said: “By the One in Whose Hand is the soul of Muhammad, anyone from this nation, whether a Jew or a Christian, who hears of me and then dies without believing in that with which I have been sent will be one of the people of the Fire.” 4There are many other Ayahs with the same meaning. Whatever truth the Shari’ah of the Tawrah and Injil contained, the Shari’ah of Muhammad (peace be upon him) also contains it or what is better and more perfect than it, as Allah (Glorified and Exalted be He) says: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.” [Al-Maidah: 3]Islam is the religion of all the Messengers, as Allah (Glorified and Exalted be He) says: “Truly, the religion with Allâh is Islâm.” [Aal Imran: 11]He (Glorified and Exalted be He) says: “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]During the time of Nuh (Noah, peace be upon him), Islam was believing in Allah, professing Tawhid (belief in the Oneness of Allah), directing all ‘Ibadah (worship) purely and sincerely to Him Alone, believing in Nuh (peace be upon him), and following his Message. Likewise, during the times of Hud, Salih, Ibrahim (Abraham), and the prophets who came after them until and including Musa and ‘Isa (peace be upon them all), the religion was Tawhid, being sincere to Allah, believing in the Messenger whom Allah had commissioned, and following the Message he came with.When Allah sent His Prophet Muhammad (peace be upon him), the Islam that Allah accepts became the one He divinely revealed to His Prophet, Muhammad (peace be upon him), which is belief in Allah, profession of Tawhid, sincerity in ‘Ibadah to Him, belief in His Messenger Muhammad (peace be upon him) and what was revealed to him, i.e. the Qur’an and the Sunnah, and belief in those prophets and messengers who were commissioned before him. Whoever follows him and believes in what he came with is a Muslim, whereas whoever deviates from that after they have heard the Da’wah (Call to Islam) is a Kafir.It is the duty of Muslims to invite people to Al-Haqq (the Truth), explain Islam and its merits, show its reality to all people in the languages they understand in order to convey the Message of Allah and His Prophet. They must also expose and refute the suspicions that are raised by the enemies of Islam against Islam, and explain their falseness using textual and rational evidence.Allah (Glorified and Exalted be He) has obligated all Muslims to support His Religion and His Messenger Muhammad (peace be upon him). He (Exalted be He) has informed that there will be no salvation or success except for those who support and follow Al-Haqq.Accordingly, it is known that criticizing the Christianity that has been attributed to a so-called son of Allah, clarifying its falsehood and the fact that it is a religion that has been changed and distorted by its people, and later abrogated by sending Prophet Muhammad (peace be upon him) and his Shari’ah is obligatory on Muslims. Christianity is no longer a right religion for us or anyone. The true religion that should be embraced by Muslims and all people is Islam with which Allah sent Prophet Muhammad (peace be upon him). Muslims are enjoined to invite others to their religion, defend it, and show the falsity of all religions, including Judaism and Christianity, except Islam. By doing so, they are inviting people to Al-Haqq and Jannah (Paradise), while others are inviting people to the Fire. Allah (Exalted be He) forbade our men to marry Mushrik women and our women to marry Mushrik men, saying: “Those (Al-Mushrikûn) invite you to the Fire, but Allâh invites (you) to Paradise” [Al-Baqarah: 221]Allah (Exalted be He) is inviting people to Jannah and Forgiveness, and to the good deeds that lead to winning them, and so did His Prophet (peace be upon him) and so should the Muslims who are well informed about Islam, who should call others to it using clear evidence. As for the Kafirs, they are only inviting people to Hellfire with their books, publications, and mass media. Accordingly, it becomes clear that it is totally impermissible to say, “Islam and Christianity are two revealed religions”, as Christianity is no longer a divinely revealed religion, because it has suffered change and distortion. The truth that was left of it was then abrogated by the guidance and the religion of truth that Allah (Exalted be He) revealed to His Prophet Muhammad (peace be upon him).As for the writer’s saying: “We both believe in one God”, this is only applies to the Muslims, as they believe in, worship, and obey the one God, Allah (Glorified and Exalted be He), the Lord and Creator of the heavens, the earth, and everything. Allah (Exalted be He) says in His Truth-Clarifying Book: “And your Ilâh (God) is One Ilâh (God - Allâh), Lâ ilâha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.” [al-Baqarah: 163]He (Glorified be He) also says in His Book: “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). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists)!” [al-A’raf: 54]“Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursî extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursî]” [al-Baqarah: 255]“Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One. “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. “He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.”” [al-Ikhlas: 1-4]As for the Jews and Christians, they associate others with Allah in worship and do not worship one God. Allah (Exalted be He) says: “Surely, disbelievers are those who said: “Allâh is the third of the three (in a Trinity).” But there is no Ilâh (god) (none who has the right to be worshipped) but One Ilâh (God - Allâh).” [al-maidah: 73]“And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him).” [al-Tawbah: 30-31]In these Ayahs, Allah (Exalted be He) clarifies that the Jews and Christians worshipped many gods, including their rabbis and monks. The Jews also worshipped ‘Uzayr whom they claimed to be the son of Allah, while the Christians worshipped ‘Isa the son of Maryam whom they claimed to be the son of Allah.All of them were ordered to worship only one God, Allah (Exalted be He), Who is the Creator and Lord of all things. Glorified and Exalted is He above all that which they associate as partners with Him.Accordingly, it is not permissible to say about Islam and Christianity as the writer said in his article: “We should avoid all conflicts between our two religions,” because Christianity is not a religion for us, Islam is our only religion. Christianity, as was stated previously, has become an invalid religion, and the truth that was in it is either included in the Shari’ah revealed to Muhammad (peace be upon him) or it came with what is better and more perfect than it. Muslims, therefore, accept it for being part of the Message of Islam that Allah revealed to our Prophet Muhammad (peace be upon him) and not because it was stated in the Tawrah or Injil, rather, because our Islamic Shari’ah includes and enjoins it.With these brief words, I wanted to clarify what was written by this writer and warn against the mistakes that were mentioned by him, for fear that people may have been deceived by his article. This is my discharge of the duty of sincere advising, as Allah (Exalted be He) obliges all Muslims, especially the people of knowledge, to give advice. It was reported that the Prophet (peace be upon him) said: ‘The religion is sincerity (in advice, acts, etc.).’ They said, ‘To whom, O Messenger of Allah?’ He (peace be upon him) answered, ‘To Allah, His Book, His Messenger, and the Imams (leaders) of Muslims and their common people.’ (Related by Muslim in his Sahih) 5Also, it was narrated in the Two Sahih Books of Hadith on the authority of Jarir ibn ‘Abdullah Al-Bajaly who said: “I gave the oath of allegiance to the Prophet (peace be upon him), pledging to perform Salah (Prayers), pay Zakah (obligatory charity), and be sincere towards every Muslim.” 6Also, I gave it to be saved from the sin of concealing truth against which Allah (Exalted be He) warns saying: “Verily, those who conceal the clear proofs, evidence and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.” [al-Baqarah: 159-160]I ask Allah (Glorified and Exalted be He) to help us all, the writer of the article, and all the Muslims to understand and remain steadfast in His Religion, and give advice to Allah’s Servants. Also, we supplicate to Allah to protect us from the evils of ourselves, the wickedness of our deeds, and speaking about Him or His Prophet without knowledge. May peace and blessings be upon our Prophet Muhammad, and his family and all his Companions. Al-Bukhari, Sahih, Book on Salah, no. 436; Muslim, Sahih, Book on Masjids and places for Salah, no. 529; Al-Nasa’i, Sunan, Book on Masjids, no. 703; Ahmad ibn Hanbal, Musnad, vol. 6, p. 146; and Al-Darimy, Sunan, Book on Salah, no. 1403. ↩ Al-Bukhari, Sahih, Book on funerals, no. 1341; Muslim, Sahih, Book on Masjids and places for Salah, no. 528; Al-Nasa’i, Sunan, Book on Masjids, no. 704; Ahmad ibn Hanbal, Musnad, vol. 6, p. 51. ↩ Al-Bukhari, Sahih, Book on Tayammum, no .335; Muslim, Sahih, Book on Masjids and places for Salah, no. 521; Al-Nasa’i, Sunan, Book on Ghusl and Tayammum, no. 432; Ahmad ibn Hanbal, Musnad, vol. 3, p. 304; and Al-Darimy, Sunan, Book on Salah, no. 1389. ↩ Muslim, Sahih, Book on faith, no. 153; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 350. ↩ Muslim, Sahih, Book on faith, no. 55; Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4198; Abu Dawud, Sunan, Book on manners, no. 4944; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 102. ↩ Al-Bukhari, Sahih, Book on Zakah, no. 1401; Muslim, Sahih, Book on faith, no. 56; Al-Tirmidhy, Sunan, Book on righteousness and upholding ties of kinship, no. 1925; Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4175; Ahmad ibn Hanbal, Musnad, vol. 4, p. 364; and Al-Darimy, Sunan, Book on transactions, no. 2540. ↩ " }, { "title": "Do Wahhabis deny Shafa’ah (intercession)", "date": "2020-09-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-wahhabis-deny-intercession/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 19, 1441", "link": null, "summary": "Do Wahhabis deny intercession by the Messenger of Allah, peace and blessings be upon him?", "category": ["fatwas","wahhabism"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"لا ينكر مسلم شفاعة الرسول","web_url":"https://binbaz.org.sa/fatwas/27/%D9%84%D8%A7-%D9%8A%D9%86%D9%83%D8%B1-%D9%85%D8%B3%D9%84%D9%85-%D8%B4%D9%81%D8%A7%D8%B9%D8%A9-%D8%A7%D9%84%D8%B1%D8%B3%D9%88%D9%84"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Do Wahhabis deny Shafa’ah (intercession) by the Messenger of Allah (peace be upon him)?Answer:Any wise person who has studied the biography of Imam Shaykh Muhammad ibn ‘Abdul-Wahhab and his followers know they are innocent of such a claim. The Imam (may Allah be merciful to him) wrote about Shafa’ah, especially Kitab Al-Tawhid (Book of Monotheism) and refuted the suspicions raised about the Messenger’s Shafa’ah for his Ummah (nation based on one creed) on the Day of Resurrection.Thus, it becomes clear that the Shaykh (may Allah be merciful to him) and his followers did not deny the Shafa’ah of the Messenger (peace be upon him) and that of other prophets, angels, believers and children who die before puberty. Rather, they confirm it as Allah and His Messenger confirmed it, treading the way of the Salaf in applying evidence from the Qur’an and Sunnah.Based on this, it is clear that claiming that the Shaykh and his followers denied the Shafa’ah of the Prophet (peace be upon him) is completely groundless. It bars people from the Way to Allah and involves spreading lies against Du’ah (callers) to Allah. The Shaykh (may Allah be merciful to him) and his followers only denied seeking Shafa’ah from the dead and the like.Shafa’ah can only be granted to the intercessor with the Permission of Allah and His Acceptance of the person to be interceded for. Allah (Glorified and Exalted be He) says: “Who is he that can intercede with Him except with His Permission” [al-Baqarah: 255]“And there are many angels in the heavens, whose intercession will avail nothing except after Allâh has given leave for whom He wills and is pleased with.” [an-Najm: 26]“…and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [al-Anbiya:28]Allah (Glorified be He) accepts nothing other than Tawhid; therefore, Mushriks (those who associate others with Allah in His Divinity or worship) will have no share in Shafa’ah. Allah (Glorified be He) accepts nothing other than Tawhid; therefore, Mushriks (those who associate others with Allah in His Divinity or worship) will have no share in Shafa’ah. Allah (Exalted be He) says: “So no intercession of intercessors will be of any use to them.” [al-Muddathir: 48]Allah (Glorified and Exalted be He) also says: “There will be no friend, nor an intercessor for the Zâlimûn (polytheists and wrong-doers), who could be given heed to.” [Ghafir: 18]We ask Allah to guide us all to what pleases Him and grant us safety from anything that displeases Him. Allah is the Grantor of success." }, { "title": "There is no brotherhood between Muslims and Kafirs and the only true religion is Islam", "date": "2020-09-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-on-claim-we-all-have-one-religion/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 20, 1442", "link": null, "summary": "As for non-Muslims, they should be resented and opposed for their disbelief in Allah, the Glorified. It is prohibited to support or take care of them until they believe in Allah Alone and abandon their disbelief and deviation.", "category": ["refutals","non-muslim","sects","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah Alone. May peace and blessings be upon the Last Prophet.In its issue no (3031), dated (27/1394), Okaz newspaper published an article regarding the observance of Jumu’ah (Friday) Prayer in the Mosque of Cordova. It mentioned that observing this event places emphasis on the relationship of brotherhood and affection between Muslims and Christians. In the same context, the Muslim World Journal dated 29/1394 A.H., published the same article in the following wording: “Undoubtedly, this act is an emphasis on the tolerance of Islam and that we all have one religion, etc.”These words contradict the legal evidence stating that there is neither brotherhood, nor affection between Muslims and non-Muslims. Brotherhood is only among Muslims themselves. There is no unity between Islam and Christianity. Islam is the true faith that should be accepted by all people. As for Christianity, it is a distorted and deviant religion as affirmed in the Text of the Noble Qur’an. Among the proofs in support of this fact is Allah’s, the Glorified, statement in Surah Al-Hujurat: “The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers” [al-Hujurat: 10] and in Surah Al-Mumtahanah: “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone” [al-Mumtahanah: 4]Allah also states in Surah Al-Mujadilah: “You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.” [al-Mujadillah: 22]In Surah At-Tawbah: “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another” [al-Tawbah: 71]In Surah Al-Ma’idah, Allah (Glorified be He) says: “O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).” [al-Maidah: 51]Allah also says in Surah Al-‘Imrân, “Truly, the religion with Allâh is Islâm. In the same Surah, Allah (Glorified and Exalted be He) says: And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]Likewise, in Surah Al-Ma’idah Allah (Glorified and Exalted be He) says: “Surely, they have disbelieved who say: “Allâh is the Messiah [‘Isâ (Jesus)], son of Maryam (Mary).” [al-Maidah: 72]In the same Surah, Allah (Glorified and Exalted be He) says: “Surely, disbelievers are those who said: “Allâh is the third of the three (in a Trinity).” But there is no Ilâh (god) (none who has the right to be worshipped) but One Ilâh (God - Allâh).” [al-maidah: 73]Allah (Glorified and Exalted be He) says in Surah Al-Kahf: “Say (O Muhammad صلى الله عليه وسلم): “Shall We tell you the greatest losers in respect of (their) deeds? “Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds. “They are those who deny the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them.” [al-Kahf: 103-105]The Prophet (peace be upon him) stated, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor…” 1This Hadith is narrated by Muslim. These sacred Ayahs (Qur’anic verses), this Noble Hadith, and all other relevant Ayahs and Hadiths provide a manifest indication that brotherhood and affection can never be established except among Muslims themselves.As for non-Muslims, they should be resented and opposed for their disbelief in Allah, the Glorified. It is prohibited to support or take care of them until they believe in Allah Alone and abandon their disbelief and deviation.The last Ayahs indicate that the true faith is Islam which Allah sent down upon His Prophet Muhammad (peace be upon him) and all His Messengers. This is exactly what is meant when the Prophet (peace be upon him) stated, “The prophets are paternal brothers, their mothers are different and their religion is one.” Narrated by Al-Bukhari in his Sahih (authentic Book of Hadith). 2All beliefs other than Islam including Judaism, Christianity, and others are false and defective. The Shari’ah (Islamic law) which was propagated by our Prophet Muhammad (peace be upon him) has brought about Al-Haqq (the Truth) and even more, for it is a comprehensive perfect Shari’ah for all people of the earth.Other Shari’ahs were abrogated by that of Muhammad (peace be upon him) which is the most perfect, general, and most useful Shari’ah for Servants of Allah in this life and the Hereafter. Allah, the Glorified, addressed His Prophet Muhammad (peace be upon him) stating, “And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way.” [al-Maidah: 48]Allah has enjoined on all people of sound mind to follow Him and hold fast to His Law. After mentioning the attributes of Muhammad (peace be upon him) in Surah Al-A’raf, Allah, the Exalted, states, “So those who believe in him (Muhammad صلى الله عليه وسلم), honour him, help him, and follow the light (the Qur’ân) which has been sent down with him, it is they who will be successful.” [al-A’raf: 157]Then, Allah the Glorified and Exalted, states, “Say (O Muhammad صلى الله عليه وسلم): “O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad صلى الله عليه وسلم), the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” - and he was, i.e. ‘Isâ (Jesus) son of Maryam (Mary), عليهما السلام], and follow him so that you may be guided.”” [al-A’raf: 158]So here in this Ayah, Allah has deemed those who did not make the Prophet their judge in all disputes as having no faith. Allah, the Glorified, in Surah An-Nisa’ states, “But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa: 65]He judged the Jews and the Christians as Kafirs (disbelievers) and Mushriks (those who associate others with Allah in His Divinity or worship) for they ascribed the attribute of giving birth to Allah, the Glorified and for they made their rabbis and their monks their lords besides Allah, the Glorified and Exalted.Allah, the Exalted, in Surah At-Tawbah states, “And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him).” They (the disbelievers, the Jews and the Christians) want to extinguish Allâh’s Light (with which Muhammad صلى الله عليه وسلم has been sent - Islâmic Monotheism) with their mouths, but Allâh will not allow except that His Light should be perfected even though the Kâfirûn (disbelievers) hate (it). It is He Who has sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the religion of truth (Islâm), to make it superior over all religions even though the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) hate (it).” [al-Tawbah: 30-33]If it is said that such ceremonies are an expression of the cooperative relationship between people of the two faiths, this is good and permissible. I felt obligated to bring this matter to your attention in order to fulfill my duty of extending advice to people for the sake of Allah. Indeed, this serious matter may confuse some people.May Allah grant all Muslims and us success in establishing true brotherhood for the Sake of Allah and grant us affection in His Cause. May Allah guide humanity to accept the Deen of Allah sent down on His Prophet Muhammad (peace be upon him), adhere to it, judge by it, and abstain from all its prohibitions! Verily, this is the everlasting happiness and survival in this world and in the Hereafter. It provides a solution to every present problem and in the future, for it is extremely benevolent. May peace and blessings be upon His Servant and Messenger, Prophet Muhammad, upon his family and Companions! Sahih Muslim [Book on righteousness, upholding ties of kinship, and good manners] no. 2564; Musnad Ahmad p. 2/277. ↩ Majmu’ Fatawa of ibn Taymiyyah p. 3/90 ↩ " }, { "title": "Hadith: 'Run away from the leper as you would run away from a lion'", "date": "2020-09-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-adwa/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 19, 1442 AH", "link": null, "summary": "Dear Shaykh, kindly confirm the degree of authenticity or weakness of the Hadith reported from the Messenger of Allah (peace be upon him) which states, 'Run away from the leper as you would run away from a lion.'", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Dear Shaykh, kindly confirm the degree of authenticity or weakness of the Hadith reported from the Messenger of Allah (peace be upon him) which states, “Run away from the leper as you would run away from a lion.”Answer:This is a part of a Hadith narrated by Abu Hurayrah (may Allah be pleased with him) which reads, “The Messenger of Allah (peace be upon him) said: “There is no ‘Adwa (contagion, disease transmission naturally by itself not by the Decree of Allah), nor is there any Tiyarah (evil omen), nor is there any Hamah (pre-Islamic superstitious belief that the bones of a dead person turn into an owl), nor is there Safar (the month of Safar was believed to bring bad luck during Jahiliyyah), and run away from the leper as you would run away from a lion.” Related by Al-Bukhari in his Sahih (authentic) Book of Hadith, Kitab Al-Tibb (Book of Medicine), under the chapter of “Leprosy”. 1It was also related by Ibn Hibban with the additional phrase “nor is there Naw’ (i.e., a promising star bringing rain).” It was also related by Abu Nu‘aym , Book of Medicine, in the Hadith of Al-A‘raj, from Abu Hurayrah (may Allah be pleased with him) with the following wording: “Keep away from the leper as one keeps away from a lion.”It was also related by Ibn Khuzaymah in Kitab Al-Tawakkul (Putting Trust in Allah), from ‘Aishah (may Allah be pleased with her) with the following wording: “There is no ‘Adwa (contagion, disease transmission naturally by itself not by the Decree of Allah), and if you see a leper, run away from them as you would run away from a lion.”Muslim also related the same meaning in his Sahih Book of Hadith, under the last chapters of medicine, in the Hadith of ‘Amr ibn Al-Sharid from his father that he said, “was in the delegation of Thaqif a leper, so the Prophet (peace be upon him) sent to him saying, “We have accepted your allegiance, so you may return.”” 2The best of what has been said in explanation of what is meant by the Prophet’s words, “There is no ‘Adwa (contagion)” is the statement of Al-Bayhaqy, followed by that of Ibn Al-Salah, Ibn Al-Qayyim, Ibn Rajab, Ibn Muflih and others, which explains that contagiousness is not to be understood as the people of Jahiliyyah (pre-Islamic time of ignorance) used to believe, i.e., attributing the effect to the thing itself rather than to Allah Who causes it to happen and that disease is transmitted naturally by itself (not by the Will and Decree of Allah).However, Allah, by His Will, may make contact with the sick one of the causes of disease transmission; therefore, the Prophet (peace be upon him) said, “Run away from the leper as you would run away from a lion.” 3He also stated, “The sick should not be brought to the healthy (i.e., the owner of sick camels should not bring them near the healthy camels of another owner).” 4 He informed us about plagues, “Whoever hears that it (plague) has spread in a land should not go there.” 5 as all this happens by the Decree and Predestination of Allah, the Exalted.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on medicine, no. 5771; Muslim, Book on greetings, no. 2220; Abu Dawud, Sunan, Book on medicine; and Ahmad, Musnad, vol. 2, p. 327. ↩ Muslim, Sahih, Book on greetings, no. 2231; Al-Nasa’i’, Book on Al-Bay’ah, no. 4182; Ibn Majah, Sunan, Book on medicine, no. 3544; and Ahmad, Musnad, vol. 4, p. 390. ↩ Ahmad, vol. 2, p. 443. ↩ Al-Bukhari, Sahih, Book on medicine, no. 5771; and Muslim, Book on greetings, no. 2221. ↩ Al-Bukhari, Book on Prophets, no. 3473; Muslim, Book on greetings, no. 2218; Al-Tirmidhy, Sunan, Book on funerals, no. 1065; Ahmad, vol. 5, p. 208; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1656. ↩ " }, { "title": "Response to Urdu newspaper Idarat who launched a press campaign against the Kingdom of Saudi Arabia", "date": "2020-09-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/response-to-urdu-newspaper-idarat/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 18, 1442", "link": null, "summary": "It is not allowed to celebrate the birthday of the Messenger or other birthdays; rather, such celebrations should be prevented, because they are newly-invented practices in religion.", "category": ["refutals","bidah","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah Who has perfected the religion for us, completed His Favor upon us and approved Islam as a religion for us. May peace and blessings be upon His slave and Messenger, who invited mankind to obey their Lord and warned against excessiveness, innovations in religion and disobedience. May peace be upon his family, his Companions, and those who have followed his path and guidance until the Day of Judgment. To proceed:I have reviewed the article published in the weekly Urdu newspaper “Idarat”, released in the city of Canfor, an industrial city in the state of Andhra Pradesh, on the first page, it launched a press campaign against the Kingdom of Saudi Arabia and its adherence to the Islamic creed and fighting against Bid’ahs (innovations in the religion) and accusing the belief of the Salaf (righteous predecessors), which the government follows, of not being a Sunni belief.The writer of this article aims at discrimination among Ahl-ul-Sunnah (adherents to the Sunnah) and propagation of Bid’ahs and superstitions.Undoubtedly, this is an evil plot and a serious act that aims at insulting the religion of Islam and spreading Bid’ahs and misguidance. Moreover, this article, clearly concentrates on the subject of celebrating the Mawlid (the Prophet’s birthday) and making it an excuse to talk about the creed of the Kingdom and its leadership. Therefore, I found it obligatory to attract attention to this issue. After seeking help from Allah (Exalted be He), I say:It is not allowed to celebrate the birthday of the Messenger (peace be upon him) or other birthdays; rather, such celebrations should be prevented, because they are newly-invented practices in religion. The Messenger (peace be upon him) did not celebrate this occasion and did not command others to celebrate his birthday or that of other prophets who passed away before him or that of his daughters, wives or anyone of his relatives or Sahabah (Companions of the Prophet). Moreover, it was not celebrated by the Rightly-Guided Caliphs, other Sahabah (may Allah be pleased with all of them), those who followed them in piety and righteousness, or by any scholars of Shari’ah (Islamic law) during the best centuries of Islam. They were the most knowledgeable people of the Sunnah and more perfect in their love of the Messenger of Allah (peace be upon him) and in their adherence to his legislation than those who came after them. If it had truly been good, they would have preceded us to it.We have been commanded to follow and prohibited to innovate, because of the perfection of the religion of Islam and the satisfaction with what Allah (Exalted be He) and His Messenger (peace be upon him) have ordained, which was accepted and approved by Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) from among the Sahabah and those who had followed them in piety and righteousness.It is authentically reported that the Prophet (peace be upon him) said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” 1 (Agreed upon by Al-Bukhari and Muslim)In another narration reported by Muslim, he (peace be upon him) said: “Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.” 2He (peace be upon him) also said in another Hadith: “You must follow my Sunnah (way) and that of the Rightly-Guided Caliphs. Stick to them and hold fast to them. Beware of newly-introduced matters in (religion), for every newly-introduced matter is a Bid’ah (innovation in religion), and every Bid’ah is a Dalalah (deviation from what is right).” 3The Prophet (peace be upon him) used to say in his speech on Friday: “The best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad (peace be upon him), the most evil of matters are those that are newly-invented (in religion), and every Bid’ah is a Dalalah is an error.” 4These Hadiths warn against the introduction of Bid’ahs and draw attention that they are misguidance in order to attract the attention of the Muslim Ummah (nation based on one creed) to its grievous danger and help them avoid committing and practicing them. There are many other Hadiths to this effect. Allah (Exalted be He) says: “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it).” [Al-Hashr: 7]Allah (Glorified and Exalted be He) also says: “And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.” [Al-Nur: 63]In another Ayah (Qur’anic verse), Allah (Exalted be He) says: “Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much.” [Al-Ahzab: 21]Allah (Glorified be He) also says: “And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [Al-Tawbah: 100]Allah (Glorified be He) also says: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.” [Al-Maidah: 3]This Ayah is a clear indication that Allah (Glorified and Exalted be He) has perfected the religion for this Ummah and completed His Favor upon it. He had not caused His Prophet (peace be upon him) to die except after he clearly delivered the Message, explained to the Muslim Ummah whatever words or actions that Allah (Exalted be He) has ordained for us. He (peace be upon him) pointed out that anything people newly introduce after him and ascribe to the religion of Islam are Bid’ahs that are rejected, even if the innovator has a good intention.It is authentically reported from the Sahabah of the Messenger of Allah (peace be upon him) and from the Salaf who came after them that they warned people against Bid’ahs and scared people away from them. This is because they are additions to religion and legislation that are not sanctioned by Allah (Exalted be He), and an imitation of the opponents of Allah (Exalted be He) from among the Jews and the Christians in their additions to their religion and the Bid’ahs they introduced therein without authority from Allah (Exalted be He). Bid’ah is also abhorred, because its existence denotes that there is deficiency in religion and doing so accuses it of being imperfect, and this is heinous corruption and grievous evil that contradicts Allah’s Words (Glorified and Exalted be He): “This day, I have perfected your religion for you” [Al-Maidah: 3]It also contradicts the evident Hadiths of the Messenger (peace be upon him) that warn against Bid’ahs and make people shun them.The introducing such celebrations, such as celebrating the Mawlid gives the impression that Allah (Exalted be He) has not perfected the religion for this Ummah and that the Messenger (peace be upon him) has not conveyed what should be delivered to the Muslim Ummah to work on until those late innovators came and introduced new practices in religion without authority from Allah (Exalted be He), claiming that doing so would draw them closer to Allah (Exalted be He). Undoubtedly, this act of innovation in religion constitutes grievous danger and is an objection to Allah (Exalted be He) and His Messenger (peace be upon him); whereas, Allah (Exalted be He) has perfected the religion for His slaves and has completed His Favor upon them.The Messenger (peace be upon him) fully and clearly conveyed the message and did not leave a path that leads them to Paradise and keeps them away from Hellfire except that he had explained it to his Ummah as authentically reported in the Sahih from Abdullah ibn Amr ibn Al-As (may Allah be pleased with him and his father), who said that the Messenger of Allah (peace be upon him) said: “There was never a Prophet before me except that it was a duty upon him that he should guide his Ummah to what he knew was good for them and warn them against what he knew was bad for them.” (Related by Muslim in his Sahih) 5It is known that our Prophet (peace be upon him) is the best of the Prophets, the last of them, and the most perfect among them in conveying the message and giving advice. Therefore, if birthday celebration was a part of the religion that Allah (Exalted be He) has approved for His slaves, then the Messenger (peace be upon him) would have explained it to the Muslim Ummah, or at least, his Sahabah (may Allah be pleased with all of them) would have practiced it. Since none of these things happened, it becomes well known that such celebrations have nothing to do with Islam; rather, they fall under the newly-invented practices against which the Messenger (peace be upon him) warned his Ummah, as has been stated in the previous Hadiths.A group of scholars clearly stated the denouncement of birthday celebrations and warned people against them, following the above-mentioned evidence and others. According to the Shari’ah (Islamic law), the criterion for lawfulness and prohibition and for the solution of what the people have differed about should be referred to the Book of Allah and the Sunnah of His Messenger (peace be upon him), as Allah (Glorified and Exalted be He) says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59]He (Exalted be He) also says: “And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge).” [Al-Shura: 10]If we refer this issue, namely the celebration of birthdays, to the Book of Allah (Glorified and Exalted be He), we will find that He commands us to follow the Messenger (peace be upon him) in what he had brought to us, warning us against what he had prohibited and telling us that Allah (Glorified and Exalted be He) has perfected the religion for this Ummah, and this celebration is not among the things that the Messenger (peace be upon him) brought to us. Therefore, they are not part of the religion that Allah (Exalted be He) has perfected for us and commanded us to follow.On the other hand, if we refer this issue to the Sunnah of the Messenger of Allah (peace be upon him), we will find that he did not celebrate it, nor did he command anyone to practice it. Also, none of his Sahabah (may Allah be pleased with them) ever practiced it. Therefore, it is known that this act has nothing to do with the religion; rather, it comes under the heading of Bid’ah and imitating the People of the Book from among the Jews and the Christians in their festivals. Thus, it becomes clear for anyone who has the slightest insight and a desire to reach the truth and has impartiality in seeking it, that the celebration of all birthdays has nothing to do with the religion. Rather, it is one of the newly-invented practices in religion, which Allah (Exalted be He) and His Messenger (peace be upon him) commanded us to abandon and beware of.A sound-minded person should not be deceived by the large number of people who practice these Bid’ahs in all countries, because truth is not recognized through the large number of such people, rather it is recognized through Islamic evidence, as Allah (Glorified and Exalted be He) says about the Jews and the Christians: “And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.”” [Al-Baqarah: 111]Allah (Exalted be He) also says: “And if you obey most of those on the earth, they will mislead you far away from Allâh’s Path.”” [Al-An’am: 116]Most of these celebrations, in addition to their being Bid’ahs, often and in most countries, involve other evils that occur during them, such as free mixing between men and women, singing and playing musical instruments and drinking alcohol and taking other drugs, as well as other kinds of evil. More grievous things than these might happen during these celebrations; namely, major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam), which happens due to the excessive praise of the Messenger of Allah (peace be upon him) or the Awliya’ (pious people); supplicating and beseeching him for help accompanied by the belief that he knows the Ghayb (the Unseen) and other issues, which may render the person who does them a Kafir (disbeliever).It is authentically reported that the Prophet (peace be upon him) said: “Be cautious against exceeding the proper limits in matters of religion. Those who were before you were destroyed because of exceeding the proper limits in matters of religion,” 6He (peace be upon him) also said: “Do not praise me excessively as Jesus, son of Mary, was praised by Christians. I am just a slave (of Allah), so call me Allah’s Slave and His Messenger.” (Related by Al-Bukhari in his Sahih) 7What is amazing and astonishing is that many people exert themselves so much effort in order to attend such innovated celebrations and defend them, but neglect what Allah (Exalted be He) has obligated them to do, such as attending Friday Prayer and other congregational prayers. They do not pay attention to this and fail to see that what they have done is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). Undoubtedly, this is due to weakness of faith, lack of insight and the sins and misdeeds that cover the hearts. We ask Allah to protect us and all Muslims.What is even more astonishing than this is that some of them think that the Messenger of Allah (peace be upon him) attends the birthday celebration with them. Therefore, they stand up to greet and welcome him, and this is the worst type of falsehood and the most heinous ignorance, since the Messenger (peace be upon him) will only come out of his grave on the Day of Resurrection. He does not contact any people and does not attend their meetings; rather, he dwells in his grave until the Day of Resurrection and his soul is in the highest heaven with his Lord in the Abode of honor, as Allah (Exalted be He) says: “After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” [Al-Mu’minun: 15-16]The Prophet (peace be upon him) also said: “I am the first whose grave will be split apart on the Day of Resurrection. I will be the first intercessor, and the first whose intercession will be accepted (by Allah).” 8This Ayah and the Noble Hadith as well as other similar Ayahs and Hadiths are all indications that the Prophet (peace be upon him) and all the dead will rise from their graves only on the Day of Resurrection and this is unanimously agreed upon by all Muslim scholars, without dispute. Thus, every Muslim should pay attention to such things and beware of what has been innovated by ignorant people, in addition to any similar Bid’ahs and superstitions.As for sending peace and blessings on the Messenger of Allah (peace be upon him), it is a good deed and one of the best means of drawing closer to Allah (Exalted be He), as Allah (Glorified and Exalted be He) says: “Allâh sends His Salât (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad صلى الله عليه وسلم), and also His angels (ask Allâh to bless and forgive him). O you who believe! Send your Salât on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islâmic way of greeting (salutation i.e. As-Salâmu ‘Alaikum ).” [Al-Ahzab: 56]The Prophet (peace be upon him) also said: “Anyone who sends peace upon me once, Allah sends peace upon him ten times.” 9It is noted that sending peace and blessings upon the Messenger (peace be upon him) is allowed at all times and is more emphasized at the end of every prayer. According to many Muslim scholars, it is obligatory to say it in the last Tashahhud (testification recited in the sitting position in the last unit of Prayer) of every prayer. It is also stressed Sunnah (action following the teachings of the Prophet) to say it in many other situations. For example, it is recommended to say it after the Adhan (call to prayer), upon mentioning the Prophet (peace be upon him), on Fridays and on Friday night, as indicated by many Hadiths. This is what I wanted to attract attention to regarding this matter. The evidence mentioned is, In sha’a-Allah (if Allah wills), deemed sufficient for those whom Allah (Exalted be He) has enlightened with knowledge and illuminated their insight.We feel very sorry when we see such innovated celebrations being practiced by firm Muslims who hold fast to their belief and love the Messenger of Allah (peace be upon him). We say to those who say that: If you really abide by the Sunnah and follow the Messenger of Allah (peace be upon him), did the Prophet (peace be upon him) do this or did anyone from his noble Sahabah do this or did anyone from those who followed them in piety and righteousness do this, or is it just a blind imitation of the enemies of Islam from the Jews and the Christians and others like them?The love of the Messenger (peace be upon him) is not manifested by celebrating his birthday, but by obeying him, believing in what he brought, avoiding what he prohibited and warned against, and that Allah (Exalted be He) should only be worshipped by what he has ordained and legislated. His love is also manifested by sending peace and blessings upon him whenever his name is mentioned, during prayers and at all times and occasions. [Wahhabism]{/wahhabism/] is not, as stated by the writer, innovative in their denial of such invented issues in the religion; rather, the creed of Wahhabism is to abide by the Book of Allah and the Sunnah of His Messenger (peace be upon him) and to follow his guidance and the guidance of the Rightly-Guided Caliphs, and those who have followed them in piety and righteousness and the way of the Salaf, and the leaders of religion and guidance, and the people of jurisprudence and Fatwa in order to know Allah (Exalted be He) and confirm the Attributes of His perfection and the Qualities of His Majesty pointed out in the Glorious Book and authentically reported in the Prophetic traditions and received by the Sahabah with willingness and submission.They confirm such Attributes, believing in them and narrating them as they came without Tahrif (distortion of the meaning), Ta’til (negation of the meaning or function of Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His Creation). They hold fast to what has been practiced by the Tabi’un (Followers, the generation after the Companions of the Prophet) and those who followed them from the people of knowledge, faith and piety, and the Salaf of this Ummah and its leaders. They also believe that the basis of faith and its foundation is bearing witness that there is no god but Allah (Exalted be He) and testifying that Muhammad is the Messenger of Allah.This is the foundation of belief in the Oneness of Allah. It constitutes the best of the branches of Faith. They also know that this foundation is to be manifested by knowledge, action and by accepting the unanimous opinion of Muslim scholars, which necessitates the obligation of worshipping Allah Alone without partner and worshipping nothing else, whatever it is. This belief also implies that the worship of Allah (Exalted be He) is the main objective of the creation of the Jinn and mankind, and that the Messengers had been sent and the divine revelations had been revealed to achieve this objective. It also includes perfect humility and love for Allah Alone and perfect obedience and magnification. This is the religion of Islam that Allah (Exalted be He) does not accept except it from the earlier and the later generations.All the Prophets came with the religion of Islam and were sent to invite people to it and to submission to Allah Alone. Therefore, whoever submits himself to Allah (Exalted be He) along with other than Him or calls upon Him along with other than Him, commits Shirk (associating others with Allah in His Divinity or worship). Anyone who does not submit himself to Allah (Exalted be He) is in fact too proud and haughty to worship Him. Allah (Exalted be He) says: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).”” [Al-Nahl: 36]Wahhabism is based on fulfilling the testimony that Muhammad is the Messenger of Allah and shunning Bid’ahs and superstitions as well as anything that contradicts the legislation brought by the Messenger of Allah, Muhammad (peace be upon him). This is what Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) believed in, professed, and invited other people to adopt. Whoever attributes something different from that to the Shaykh, has fabricated a grievous lie against him and has spoken about him without knowledge. Allah (Exalted be He) will punish him with the punishment He threatened to inflict upon liars.Moreover, he (may Allah be merciful to him) produced useful reports, unique researches and great compilations regarding the word of truth and monotheism, the testimony that none has the right to be worshipped but Allah and what has been proven by the Qur’an, the Sunnah, and the consensus of Muslims scholars, including the negation of the right of worship and godhood for other than Allah and confirming them to Allah (Exalted be He) Alone, in a perfect way that contradicts minor and major aspects of Shirk. Whoever is acquainted with his writings, the opinions transmitted from him, or his approach in Da’wah (call to Islam) and the methodology he adopted, and what has been practiced by his notable companions and students, will find that the Shaykh followed the practice of the Salaf and the Imams of religion and guidance of sincere worship to Allah, the One and Only God, and avoided Bid’ahs and superstitions. The rule of Saudi Arabia is based on this principle and its scholars, praise be to Allah, follow that way.The government of Saudi Arabia is persistent against Bid’ahs, superstitions, and extremism in religion, which the Messenger (peace be upon him) prohibited. It is noted that Muslim scholars and Muslims in Saudi Arabia as well as their rulers have a great deal of respect for every Muslim and feel all kinds of loyalty, love and appreciation towards them regardless of their nationality. They only deny what the followers of deviated beliefs do including Bid’ahs and superstitions and innovated celebrations. They deny the initiation of such festivals and celebrating them, since Allah (Exalted be He) and His Messenger (peace be upon him) did not allow them and prohibited such celebrations. This is because they are newly-introduced matters in religion. Every newly-introduced matter is a Bid’ah, and every Bid’ah is departure from the right path.Muslims are commanded not to follow them and are prohibited to innovate, because of the perfection of the religion of Islam and because of the sufficient laws that Allah (Exalted be He) and His Messenger (peace be upon him) have ordained and was accepted with willingness and submission by Ahl-ul-Sunnah wal-Jama’ah, who are the Sahabah, the Tabi’un, and their followers in piety and righteousness.The prohibition of celebrating the Mawlid and the excessiveness or acts of Shirk and other similar issues is not an un-Islamic act or an offence against the Messenger (peace be upon him); rather, it is obedience to him and compliance with his orders, as he said: “Beware of exceeding the proper limits in matters of religion. Those who were before you were destroyed because of exceeding the proper limits in matters of religion.” He (peace be upon him) also said: “Do not praise me excessively as Jesus, son of Mary, was praised by Christians. I am just a slave (of Allah), so call me Allah’s Slave and His Messenger.”This is what I wanted to pay attention thereto concerning the above-mentioned article. It is Allah Whom we ask to guide us and all Muslims to understand His Religion and make us firm in it. May He help all of us adhere to the Sunnah and beware of Bid’ah. Indeed, He is the Generous and Gracious Lord. May Allah’s Peace and Blessings be upon our Prophet Muhammad, upon his family and Companions. 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ Abu Dawud, Sunan, Al-Sunnah, no. 4607; Ahmad ibn Hanbal, Musnad, vol. 4, p. 127; and Al-Darimy, Sunan, Introduction, no. 95. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311. ↩ Muslim, Sahih, Book on rulership, no. 1844; Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4191; Ibn Majah, Sunan, Book on trials, no. 3956; and Ahmad Ibn Hanbal, Musnad, vol. 2, p. 191. ↩ Ibn Majah, Sunan, Book on rituals, no. 3029; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 215. ↩ Al-Bukhari, Sahih, Book on prophets, no. 3445; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 24. ↩ Ibn Majah, Sunan, Book on asceticism, no. 4308. ↩ Muslim, Sahih, Book on Salah, no. 408; Al-Tirmidhy, Sunan, Book on Salah, no. 485; Al-Nasa’i, Sunan, Book on Sujud-ul-Sahw, no. 1296; Abu Dawud, Sunan, Book on Salah, no. 1530; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 375. ↩ " }, { "title": "Refuting Salih Muhammad Jamal for his call of the glorification of Islamic monuments", "date": "2020-09-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-salih-muhammad-jamal/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 18, 1442", "link": null, "summary": "Anything that was not prescribed in the era of the Prophet (peace be upon him) and his Sahabah (may Allah be pleased with them) cannot be made permissible later. If this door is opened, Islam will be misrepresented and innovated ideas will enter it.", "category": ["refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.I have read what was published in Al-Nadwah Newspaper in its issue dated 24/5/1387 A.H., written by Salih Muhammad Jamal entitled “Islamic Monuments.” In this article the writer calls for the glorification of Islamic monuments, lest they should be deserted and unknown to the people.The writer says that those who now visit the house once inhabited by Shakespeare in Britain and the house of Beethoven in Germany do not do so out of deification, but out of admiration to what the English poet and the German musician contributed to their countries. These trivial houses cannot be compared to the house of Prophet Muhammad, Dar Al-Arqam ibn Abu Al-Arqam, Thawr Cave, Hira’ Cave, and the place where Al-Rudwan Bay’ah (pledge of allegiance) and Al-Hudaybiyah treaty took place, he said. A few years ago, Egypt registered the history of the Sphinx and the glory of the Pharaohs, and tourists came from everywhere to listen to these trivial talks compared to the glory, history, and great people of Islam in all aspects.The writer suggests that Muslims should glorify Islamic monuments that are of greater importance, such as Hira’ Cave and Thawr Cave, in addition to the previously mentioned English and German sites, and the glorification of the Egyptian Pharaonic monuments.The writer mentions that the Ministry of Hajj and Waqfs (Endowments) should maintain these monuments in cooperation with the Ministry of Education and benefit from them in the following ways: First, registering the history of these monuments using modern techniques that preserve the memories and the glory of Islam embodied in them for centuries, until the end of time. Second, drawing maps to the sites of monuments in both Makkah and Al-Madinah Al-Munawwarah. Third, rebuilding what was demolished of these monuments in a style different from the past, and decorating the structures with Ayahs (Qur’anic verses) and Hadiths written on a big chart to record a brief history of the monument in different languages. Fourth, repairing the roads leading to these monuments, especially those in mountains, such as Thawr Cave and Hira’ Cave, and facilitating access to them by cable cars like those used to reach the cedar mountains in Lebanon in return for a reasonable fee. Fifth, appointing a student of Islamic studies as a tour guide for each monument in order to clarify the history of the monument to visitors and the noble meanings that can be deduced from it other than Bid’ah (innovation in Islam) and superstitions, or even recording this on tapes that can be used in case of necessity. Sixth, including the history of these monuments in school curricula at different stages.However, glorifying the Islamic monuments in the ways mentioned by the writer is contradictory to Shari’ah (Islamic Law) and the way of the Salaf (righteous predecessors) and the Imams (leaders) since the era of Sahabah (Companions of the Prophet), until the last of the best generations. It also leads to imitating the Kafirs (disbelievers) in glorifying these monuments; exceeding the proper limits by ignorant people; and spending money in trivial matters. Visitors may think that visiting such monuments is demanded in Shari’ah, while it is one of the innovated Bid’ah means leading to Shirk (associating others with Allah in His Divinity or worship), and imitating the Jews and the Christians in their glorification of monuments of their prophets and righteous people, and using them as places of ‘Ibadah (worship) and sightseeing.I thought that I should comment on this article to reveal the truth and resolve the ambiguity by pieces of evidence from Shari’ah and narrations from the Salaf. I should also clarify where the context needs clarification. Clarifying ambiguous texts and understanding them in context is very important and one of the best means of leading to Al-Haqq (the Truth), according to the statement of the Prophet (peace be upon him): ‘Religion is sincerity.’ It was asked, ‘For whom?’ He (peace be upon him) replied, ‘For Allah, His Book, His Messenger, and the Imams (leaders) of Muslims and the laypeople.’ 1Thus, I say while seeking Allah’s help, and there is neither might nor power except with Allah, it was authentically reported from the Messenger of Allah (peace be upon him) that he said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” (Related by Al-Bukhari and Muslim). 2In another narration by Muslim: “Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.” 3It is narrated in the Sahih (authentic) Book of Muslim, on the authority of Jabir (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) used to say in his Khutbah (sermon) on Friday, ‘The best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad (peace be upon him), the most evil of matters are those which are newly-invented (in religion), and every Bid’ah is a Dalalah (deviation from the right).’ 4There are many Hadiths concerning this point. If these monuments mentioned by the writer such as Hira’ Cave, Thawr Cave, the house of the Prophet (peace be upon him), Dar Al-Arqam ibn Abu Al-Arqam, the place where Al-Rudwan Bay’ah took place and others, are glorified, their roads paved, elevators are set up and signs are erected for them, they will not be visited like the monuments of the Pharaohs and those of Kafirs; rather, they will be visited as a form of ‘Ibadah that draws visitors closer to Allah through them. Thus, we will have added something new to Islam that is not originally part of it, and prescribed for people what Allah has not ordained.This is the same Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) which Allah (Glorified and Exalted be He) warns us against in His Statement: “Or have they partners (with Allâh — false gods) who have instituted for them a religion which Allâh has not ordained?” [al-Shura: 21]The Prophet (peace be upon him) also warned us against it in his statement, “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” 2The Prophet (peace be upon him) also stated: ‘You will certainly follow the ways of those before you as close as a feather of an arrow is to another, until even if they enter the hole of a lizard, you will enter it too.’ People asked, ‘O Messenger of Allah! (Do you mean) the Jews and the Christians?’ He (peace be upon him) said, ‘Who else?’ (Agreed upon its authenticity by Al-Bukhari and Muslim) 5If glorification of the monuments in the way mentioned by the writer had been approved by Allah and His Messenger, he (peace be upon him) would have called to it or would have done it himself, or it would have been done by the Sahabah. As nothing of this took place, it is not part of Islam, but rather a Bid’ah which the Prophet (peace be upon him) warned the Sahabah (may Allah be pleased with them) against. It was authentically reported from Amir Al-Mu’minin (Commander of the Believers) ‘Umar ibn Al-Khattab (may Allah be pleased with him) that he condemned pursuing the monuments of prophets and ordered that the tree under which the Bay’ah of Al-Hudaybiyah took place be cut, when he learned that some people began going there. This was meant to protect Tawhid (belief in the Oneness of Allah) and eliminate the means leading to Shirk, Bid’ah and superstitions related to Jahiliyyah (pre-Islamic time of ignorance).Below is some of what was mentioned by some scholars in this regard, so that you will be well informed about this matter. Imam Abu Bakr Muhammad ibn Al-Walid Al-Tartushy said: “Al-Ma’rur ibn Suwayd said, ‘When we went to perform Hajj with ‘Umar ibn Al-Khattab (may Allah be pleased with him), we saw a Masjid (mosque) on the way, so people began offering Salah (Prayer) in it.’ ‘Umar said, “O, people! Those who were before you perished because of honoring such sites, until they took them as places of worship. If one arrives there at the time of Salah, one should offer Salah there; otherwise they should leave.’” 6. He said on the authority of Muhammad ibn Waddah that ‘Umar ibn Al-Khattab ordered that the tree under which the Prophet (peace be upon him) was given the Bay’ah be cut, because people began to visit it and ‘Umar feared that they might be misled. Ibn Waddah said: “Malik and other scholars of Al-Madinah hated going to the Masjids and Islamic monuments in Al-Madinah except Quba’ and Uhud. Sufyan entered Al-Aqsa Mosque and offered Salah there, but he did not inquire about those monuments or offer Salah there; and others who imitated him did the same.” Ibn Waddah then said: “How many matters are now considered acceptable by many people that were once considered Munkar. People try to get closer to Allah through means that drive them further from Allah.” 7 Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) said in his book: “As for climbing Mount Al-Rahmah (at ‘Arafah) it is neither an act of Sunnah (supererogatory act of worship following the example of the Prophet) nor Mustahab (desirable). Nor is it Mustahab to enter the dome above it, called the Dome of Adam, to offer Salah there, or circumambulate it, as this is one of the major sins. It is neither Mustahab to enter the Masjids at the place of Jamarat (stone pillars at which pebbles are thrown during Hajj) or offer Salah there. Circumambulation around them, the Stone, the room of the Prophet (peace be upon him) or anything other than the Ka’bah is a grave Bid’ah.” 8 He (i.e. Shaykh-ul-Islam Ibn Taymiyyah, may Allah be merciful to him) also said: “As for visiting the Masjids that were built in Makkah other than Al-Masjid Al-Haram (the Sacred Mosque in Makkah), such as the one by the foot of Al-Safa, the one by the foot of Abu Qubays, and such Masjids that were built at the sites of the Prophet (peace be upon him) and his Sahabah, such as Masjid Al-Mawlid (the Prophet’s birthday) and others, it is neither a Sunnah to visit these places, nor was it preferable by any of the Imams. It is only permissible to visit Al-Masjid Al-Haram in particular, and the sacred ritual places, such as ‘Arafah, Muzdalifah, Mina, Al-Safa and Al-Marwah. However, visiting the mountains and areas around Makkah other than ‘Arafah, Muzdalifah and Mina, such as Hira’ Mountain, the mountain at Mina where it is claimed that there was the sacrifice dome and such places. It is not a Sunnah related to the Messenger of Allah (peace be upon him), but rather a Bid’ah. The same applies to the Masjids built at the sites said to be monuments. The Prophet (peace be upon him) did not permit visiting any of these.” 9 He (i.e. Shaykh-ul-Islam Ibn Taymiyyah, may Allah be merciful to him) also said: “Some people might ask whether it is permissible to glorify a place where there is worn-out things and saffron as the Prophet (peace be upon him) was seen there. Glorification of such places and turning them into Masjids is an imitation of the People of the Book whom we are prohibited to imitate. It was authentically reported that ‘Umar ibn Al-Khattab (may Allah be pleased with him) was traveling when he saw a group of people hurrying to a place. He asked, ‘What is this?’ People replied, ‘It is a place where the Prophet (peace be upon him) offered Salah.’ He said, ‘Do you want to turn the sites of your prophet into Masjids? If the time of Salah comes while a person is there, they can offer Salah there; otherwise they should leave.’ ‘Umar said this in the presence of a number of Sahabah (may Allah be pleased with them). It is known that the Prophet (peace be upon him) used to offer Salah in many places while traveling, and the people would see him in their sleep in different places. However, the Salaf did not turn any of these into Masjids or tourist sites. If this door is opened, many of the Muslim lands will be turned into Masjids and tourist sites, as people still dream that the Prophet (peace be upon him) visits them at home. Establishing such tourist sites is a loathed Bid’ah. Allah has not ordered that the places of prophets be turned into a Musalla (a place for Prayer) except Maqam Ibrahim (the Station of Ibrahim) in His statement: “And take you (people) the Maqâm (place) of Ibrâhîm (Abraham) [or the stone on which Ibrâhîm (Abraham) عليه السلام stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. Two Rak‘at after the Tawâf of the Ka‘bahat Makkah)” [al-Baqarah: 125] He has neither ordered that a stone be touched and kissed except Al-Hajar Al-Aswad (the Black Stone in a corner of the Ka’bah), or Salah be directed to a building other than Al-Bayt-ul-Haram (the Sacred House, another name for the Ka’bah). According to the Ijma’ (consensus) of the Muslims, it is impermissible to make analogies in this matter. It is tantamount to asking the people to perform Hajj to a place other than Al-Bayt-ul-‘Atiq or observe Sawm (fasting) in a month other than Ramadan, and so on.” 10 He (i.e. Shaykh-ul-Islam Ibn Taymiyyah, may Allah be merciful to him) then said: “The rest of the issues have been definitely answered. If a person offers Salah or recites Du’a (supplication) intentionally at the place of a prophet’s footprints or site; the grave of a Sahabi (Companion of the Prophet), a sheikh, or one of Ahl-ul-Bayt (members of the Prophet’s extended Muslim family), a tower or a cave, this is a rejected Bid’ah in Islam, as neither the Messenger of Allah (peace be upon him) nor the early generation of Muslims or those who followed them in righteousness did so. Not one of the Muslim Imams preferred it; rather, it is a means leading to Shirk.” 10There is elaboration on this elsewhere. He (i.e. Shaykh-ul-Islam Ibn Taymiyyah, may Allah be merciful to him) then said 11: “After Islam, none of the Sahabah used to go to Hira’ Cave on purpose. It is impermissible for us to seek the caves of mountains or sit in seclusion there…As for sitting in seclusion in caves and traveling for a mountain to seek blessings, such as Al-Tur Mountain, Mount Hira’, Mount Thawr and others, it is impermissible for us. The Prophet (peace be upon him) stated: “Do not set out on a journey except to three Masjids: Al-Masjid Al-Haram, this mosque of mine (the Prophet’s Mosque), and Al-Aqsa Mosque (in Jerusalem).” 12 Ibn Al-Qayyim (may Allah be merciful to him) wrote after warning against visiting graves to seek blessings in them and recite Du’a there: “The Sahabah disapproved of things much more trivial than this. Many people narrated from Al-Ma’rur ibn Suwayd that he offered Fajr (Dawn) Prayer with ‘Umar ibn Al-Khattab (may Allah be pleased with him) on the way to Makkah, and then people began spreading everywhere. He asked, ‘Where are these people going?’ It was said, ‘O Amir Al-Mu’minin, they go to offer Salah in a Masjid where the Prophet (peace be upon him) offered Salah.’ He said, ‘Those who were before you perished because of this; they used to follow the traces of their prophets and turn them into places of ‘Ibadah. If the time of Salah comes while you are in such places, offer Salah there; otherwise you should leave, and do not go there intentionally.’ ‘Umar (may Allah be pleased with him) also uprooted the tree under which the Sahabah made the Bay’ah to the Messenger of Allah (peace be upon him).” 13Scholars stated much about this issue. We hope that what we have already mentioned is enough and convincing for those who seek the truth. Having known the previously mentioned pieces of evidence from Shari’ah and the opinions of scholars on this issue, you would know that the call of the writer for glorifying Islamic monuments, such as Thawr Cave, the place where Al-Rudwan Bay’ah took place and others; reconstructing what was demolished of them; paving roads leading to them; making elevators or cable cars for high places such as the two mentioned caves; turning them into tourist sites; erecting signs to them; and appointing tourist guides for the visitors is all contrary to Islamic Shari’ah, which provides for achieving and boosting interests, and preventing and curbing evil, as well as blocking the means leading to Shirk and Bid’ah.You would also know that we should prevent Bid’ah and the means leading to Shirk, even if those who call for them have good intentions, as they lead to great evil, change the rites of Islam, and create new places and forms of ‘Ibadah that were not prescribed by Allah or His Messenger (peace be upon him). Allah (Glorified and Exalted be He) states: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.” [al-Maidah: 3]Anything that was not prescribed in the era of the Prophet (peace be upon him) and his Sahabah (may Allah be pleased with them) cannot be made permissible later. If this door is opened, Islam will be misrepresented and innovated ideas will enter it. Muslims will thus become like the Jews and the Christians in their manipulating their faiths and changing them according to their whims and desires. That is why Imam Malik ibn Anas, the Imam of Madinah (may Allah be merciful to him), made a great statement that all the scholars agreed upon, saying: “The last generations of this Ummah (nation) will not succeeded except when they resort to what made the former followers succeed.” He meant that what brought success to the first generation was adherence to the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him), following their rules and avoiding what contradicts them. The last generations of this Ummah will not succeed unless they resort to what made the former generations succeed.He (i.e. Imam Malik ibn Anas, may Allah be merciful to him) has spoken the truth. When people corrupted their faith, created Bid’ah and founded new ways, they divided into different sects, became confused with every sect rejoicing in what they had. Their enemies attacked them, taking advantage of discrepancy among them, weakness of faith, difference in intentions, and fanaticism of every sect to their misleading ways and Bid’ah, until the conditions of the Muslims have reached the current weakness and many nations have attacked them. All Muslims should return to their correct faith adhering to its just rules, learning from the original sources of the Qur’an and the authentic Sunnah, and advising each other accordingly.We must cooperate to achieve this in all fields, whether legislative, economic, political, social or others; and avoid anything that contradicts it or leads to ambiguity. In this manner Muslims will restore their lost dignity and their previous glory, and Allah will make them triumph over their enemies and rule the world. He (Glorified and Exalted be He) states: “Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me.” [al-Nur: 55]He (Glorified be He) also states: “Verily, Allâh will help those who help His (Cause). Truly, Allâh is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat-as-Salât [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], pay the Zakât and they enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures).” [al-Hajj: 40-41]As for the suggestion made by the writer, to include the history of these monuments in the school curricula of different stages, there is no harm in this if its purpose is to call for following the example of the Messenger of Allah (peace be upon him) in enduring grave harm for the sake of calling to Al-Haqq as well as reminding people about his comportment at home, in Dar Al-Arqam, in Thawr Cave and Hira’ Cave; and making use of the miracles that took place in Thawr Cave in Makkah, on the way to Hijrah (Prophet’s migration to Madinah), and in Madinah. Allah (Glorified be He) protected him from the conspiracies of his enemies throughout the stages of Da’wah (calling to Islam).There is no doubt that talking about these issues and the miracles they entail, proving the truthfulness of the Messenger of Allah (peace be upon him) in his call, testifying that he is truly the Messenger of Allah, and that Allah supported him with miracles, all this strengthens Iman (faith) in the hearts and encourages Muslims to imitate the Messenger of Allah (peace be upon him), follow his example, and endure hardships that might occur, especially those who call to Al-Haqq. The Muslim scholars have realized these noble concepts, wrote many books and treatises about them, and included them in school curricula of different stages.Education officials in all Muslim countries should undoubtedly pay attention to this issue and give it its due care, so that the offspring of the Muslims will be well informed about the morals, righteous deeds, long Jihad (fighting in the Cause of Allah) and great patience of their Prophet, the Messenger of Allah (peace be upon him), until the end of his life (may Allah’s peace and blessings be upon him). May Allah set right the affairs of the Muslims; guide them and their rulers to adhere to the religion of Allah, apply its rulings and follow its straight path, which Allah has set chosen for His servants and upon which the Prophet Muhammad left the people, and by which his Sahabah and their followers led their life. Allah is Omnipotent.May Allah’s Peace and Blessings be upon His servant and messenger, Muhammad, and upon his family and Companions. Muslim, Sahih, Book on faith, no. 55; Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4198; Abu Dawud, Sunan, Book on manners, no. 4944; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 102. ↩ 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 Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’i, Sunan, Book on the two ‘Eid Prayers, no. 1578; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 371; and Al-Darimy, Sunan, Introduction, no. 206. ↩ Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7320; Muslim, Sahih, Book on knowledge, no. 2669; Ahmad ibn Hanbal, Musnad, vol. 3, p. 84. ↩ Al-Hawadith wal-Bida’, chapter entitled ‘A Chapter on Forms of Bid’ah, p. 135. ↩ Al-Hawadith wal-Bida’, chapter entitled ‘A Chapter on Forms of Bid’ah, p. 141. ↩ Majmu’ Al-Fatawa by Ibn Taymiyyah, p. 26/133. ↩ Majmu’ Al-Fatawa by Ibn Taymiyyah p. 26/144. ↩ Majmu’ Al-Fatawa by Ibn Taymiyyah p. 27/134. ↩ ↩2 Majmu’ Al-Fatawa by Ibn Taymiyyah p. 27/500. ↩ Al-Bukhari, Sahih, Book on Friday, no. 1189; Muslim, Sahih, Book on Hajj, no. 1397; Al-Nasa’i, Sunan, Book on Masjids, no. 700; Abu Dawud, Sunan, Book on rituals, no. 2033; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1409; Ahmad ibn Hanbal, Musnad, vol. 2, p. 234; and Al-Darimy, Sunan, Book on Salah, no. 1421. ↩ Ighathat Al-Lahfan min Masa’id Al-Shaytan by Ibn Al-Qayyim p. 204 ↩ " }, { "title": "Ruling on various Islamic movements", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/various-movements/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1442", "link": null, "summary": "In Sudan, an Islamic Organization among the various movements of Sufism and Salafism has been established.", "category": ["fatwas","manhaj","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:In Sudan, an Islamic Organization among the various movements of Sufism and Salafism has been established. This organization involves itself in political action and broad confrontations with Communist and Westernization groups in general. What is your opinion on these activities undertaken by similar organizations?Answer:There is no doubt that cooperation between Muslims in confronting destructive ideologies, misguiding missions and evangelical, communist and vicious activities is a key duty and a great form of Jihad in the cause of Allah. Allah (Glorified and Exalted be He) states: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [al-Ma’idah: 2]Allah (Glorified be He) also says: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [al-Nahl: 125]]Allah (Glorified and Exalted be He) also states: “And who is better in speech than he who [says: “My Lord is Allâh (believes in His Oneness),” and then stands firm (acts upon His Order), and] invites (men) to Allâh’s (Islâmic Monotheism), and does righteous deeds, and says: “I am one of the Muslims.”” [Fussilat: 33]In the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim), it was narrated on the authority of Sahl ibn Sa’d (may Allah be pleased with him) that when the Prophet (peace be upon him) sent ‘Ali ibn Abu Talib (may Allah be pleased with him) to the Jews in Khaybar, he commanded him to call them to Islam and tell them of their duties towards Allah. The Prophet (peace be upon him) told him: “By Allah, if Allah guides aright even one man through you that is better for you than to possess the most valuable of the camels.” 1In Sahih Muslim, it was related on the authority of Abu Mas’ud Al-Ansary that the Prophet (peace be upon him) said: “One who guides to something good has a reward similar to that of its doer.” 2Also in Sahih Muslim, it was narrated on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) stated: “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect”. 3It is related by Imam Ahmad and Al-Nasa’i and authenticated by Al-Hakim on the authority of Anas (may Allah be pleased with him) that the Prophet (peace be upon him) stated: “Use your property, your persons and your tongues in striving against the Mushrikun.” 4There are many Ayahs (Qur’anic verses) and Hadiths to this effect. We implore Allah to guide this organization to what supports the truth and causes it to prevail, abolishes falsehood and its advocates.I advise the organization to rid itself of all that contradicts Allah’s Purified Shari’ah (Islamic Law) from among its members, advise and enjoin one another to constantly observe Islam and remain steadfast on the Shari’ah of Allah. Also, they must refer the matters about which they dispute to Allah and the Messenger (peace be upon him), as Allah (Glorified be He) states: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [al-Nisa: 59]He (Glorified and Exalted be He) also states: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [al-‘Asr: 1-3]In this great Surah, Allah (Glorified be He) explains that the means of prosperity, happiness, and safety from loss are the four matters mentioned in this Surah, namely, true faith in Allah and His Messenger, performing righteous deeds, and enjoining one another to truth and enjoining one another to patience.We ask Allah to guide members of the organization to adopt these morals and be firm on them in order to achieve open victory, great reward, and good end. Al-Bukhari, Sahih, Book on Jihad and military expeditions, no. 2942; Muslim, Sahih, Book on merits of the Companions, no. 2406; Abu Dawud, Sunan, Book on knowledge, no. 3661; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 333. ↩ Muslim, Sahih, Book on rulership, no. 1893; Al-Tirmidhy, Sunan, Book on knowledge, no. 2671; Abu Dawud, Sunan, Book on manners, no. 5129; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 120. ↩ Muslim, Sahih, Book on Knowledge, no. 2674; Al-Tirmidhy, Sunan, Book on Knowledge, no. 2674; Abu Dawud, Sunan, Book on Sunnah, no. 4609; Ahmad ibn Hanbal, Musnad, vol. 2, p. 397; and Al-Darimy, Sunan, Introduction, no. 513. ↩ Al-Nasa’i, Sunan, Book on Jihad, no. 3096; Abu Dawud, Sunan, Book on Jihad, no. 2504; Ahmad ibn Hanbal, Musnad, vol. 3, p. 251; and Al-Darimy, Sunan, Book on Jihad, no. 2431. ↩ " }, { "title": "What is the explanation of the word Salaf and who are Al-Salafiyun?", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/who-are-the-salaf-and-salafis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1442", "link": null, "summary": "Salaf are Ahl-ul-Sunnah wal-Jama'ah who are the followers of the Prophet Muhammad such as the Sahabah and those who follow in their footsteps until the Day of Resurrection.", "category": ["fatwas","manhaj"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"تفسير كلمة السلف ومن هم السلفيون","web_url":"https://al-fatawa.com/fatwa/112709"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the explanation of the word “Salaf” and who are “Al-Salafiyun (Salafis)”? Could you give me an abstract of “Al-‘Aqidah Al-Wasitiyyah” book? What is the interpretation of the first five Ayahs of Surah Al-Kahf?Answer:“Salaf” are Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) who are the followers of the Prophet Muhammad (peace and blessings be upon him) such as the Sahabah (Companions of the Prophetﷺ, may Allah be pleased with them) and those who follow in their footsteps until the Day of Resurrection. When the Prophet (peace be upon him) was asked about Al-Firqah Al-Najiyah (the Saved Sect), he ﷺ said: “Those who follow the very same that I and my Companions follow today.”As for the meaning of first five Ayahs of Surah Al-Kahf (translated as follows): “All the praises and thanks be to Allâh, Who has sent down to His slave (Muhammad (peace and blessings be upon him)) the Book (the Qur’ân), and has not placed therein any crookedness. (He has made it) straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allâh - Islâmic Monotheism), who do righteous deeds, that they shall have a fair reward (i.e. Paradise). They shall abide therein for ever. And to warn those (Jews, Christians, and pagans) who say, “Allâh has begotten a son (or offspring or children).” No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths [i.e. He begot sons and daughters]. They utter nothing but a lie.” [Al-Kahf: 1-5], Allah praises Himself for being the One God, the Self-Sufficient Master and Sustainer of all, Who has no peer or partner whether in the Attributes of His Exaltedness and Perfection, or in His Kingdom and Sovereignty, or in His endless blessings and favors, whether material or spiritual, which He showers upon His creatures. The best and the most exalted of His Favors is sending His Prophet Muhammad (peace be upon him) to the Worlds as a mercy and a bounty from Him, and revealing to him the Qur’an, a Book of straight guidance “…and has not placed therein any crookedness.” There is no inconsistency, contradiction, or confusion in that Book; rather its Ayahs support one another and confirm one another. By which Allah guides those who follow His Guidance to the ways of peace and warn with it against His instant or deferred severe Punishment to be meted out to those who deviate from His Way, disobey His Commands and transgress the Boundaries He set.“And gives glad tidings to the believers (in the Oneness of Allâh and His Messenger, Muhammad (peace and blessings be upon him))” They are those who describe Allah with the Attributes of Perfection and exalt Him far above all, far above having a partner, a wife or a son; they do pious actions, and they do not cross the Boundaries of Allah’s Law - those are given the glad tidings of a great reward, rapid victory in this world and eternal bliss in the Hereafter: They shall abide therein for ever. They will not pass away from it and it will not pass away from them; an endless bounty. Allah then warns against His severe Punishment awaiting those who disparage Him out of transgression and enmity when they say, “Allah has taken a son (children or offspring).” They have no knowledge of such a thing, nor had their fathers; it is merely the old inherited ignorance in which the latter generations imitated the former ones out of utter stupidity and lack of insight. Mighty is the word that comes out of their mouths [i.e. He begot sons and daughters]. How severely atrocious and blasphemous is that word which comes out of their mouths without having any scientific foundations for it is deeply-rooted in their hearts; what they say is sheer falsehood and lies.As for “Al-‘Aqidah Al-Wasitiyyah” book, it is a great book comprising the explanation of the ‘Aqidah (creed) of Ahl Al-Sunnah wal-Jama‘ah with proofs from the Qur’an and the Sunnah. We advise you to believe in its content and to call to that." }, { "title": "Who are Ahl Al-Sunnah wal Jama‘ah", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/who-are-ahlus-sunnah-wal-jamaah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1442", "link": null, "summary": "Ahl Al-Sunnah wal Jama‘ah are the Muslims who follow the very same way which Prophet Muhammad ibn Abdullah (peace and blessings be upon him) and his Companions followed.", "category": ["fatwas","manhaj","sects"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"من هم أهل السنة والجماعة","web_url":"https://al-fatawa.com/fatwa/112703"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is the definition of the term “Ahl Al-Sunnah wal Jama‘ah”? Are the scholars of the Barelwi school of thought in India considered from Ahl Al-Sunnah wal Jama‘ah?Answer:Ahl Al-Sunnah wal Jama‘ah are the Muslims who follow the very same way which Prophet Muhammad ibn Abdullah (peace and blessings be upon him) and his Companions (may Allah be pleased with them all) followed." }, { "title": "What is Salafiyyah?", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-is-salafiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1442 AH", "link": null, "summary": "It refers to those following the way of the Salaf of the early Muslim generation in their adherence to the Qur‘an and the Sunnah.", "category": ["fatwas","manhaj"], "tags": ["alifta"], "article_taken_from": {"taken_from":[{"web_title":"ماهي السلفية","web_url":"https://al-fatawa.com/fatwa/112698"}]}, "shaykhs": null, "muftis": null, "content": "Question:What is “Salafiyyah”? and what is your opinion regarding it?Answer:Salafiyyah is an attribution to the Salaf. The Salaf are the companions of the Messenger of Allah ﷺ and the leaders of guidance from the first three preferred generations (may Allah be pleased with them). These are the ones for whom the Messenger of Allah ﷺ testified to their goodness in his saying: “The best of people are my generation, then those who follow them, then those who follow them. Then there will come people whose testimony precedes their oath and whose oath precedes their testimony.” (Narrated by Imam Ahmad in his Musnad, Al-Bukhari, and Muslim) 1.Al-Salafiyyun (the Salafis): This is the plural of “Salafi,” which is an attribution to the Salaf (as defined above). They are those who follow the methodology (Manhaj) of the Salaf in adhering to the Quran and the Sunnah, calling people to them, and acting upon them. By doing so, they are the “Ahl al-Sunnah wa al-Jama’ah”. Musnad Ahmad (4/426, 427, 479), Bukhari (2651, 3650, 6428, 6695), Muslim (2535), Abu Dawud (4657), Tirmidhi (2222, 2223). ↩ " }, { "title": "Refuting Mustafa Amin", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-mustafa-amin/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1442", "link": null, "summary": "Glorifying monuments is not by building memorials, inscriptions, and following in the footsteps of non-Muslims. The true celebration of these monuments is to follow in the footsteps of the people who did these brilliant exploits, to imitate their good morality, and their struggle in the Cause of Allah patiently and sincerely with words and actions.", "category": ["refutals","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, Lord of the worlds, peace and blessings be upon the Honest Prophet Muhammad.I have perused the article published in Al-Nadwah Newspaper, issue dated 24/6/1380 A.H., titled “Sights of Al-Madinah Al-Munawwarah” by Mustafa Amin. Considering the mentioned article, I found many mistakes that should be highlighted lest readers should be deceived by them. The Prophet (peace be upon him) said: “Religion is sincerity (in advice, acts and so on).” 1The Prophet (peace be upon him) also said: “Whoever among you sees something evil, let him change it by his hand (by action), and if he cannot, then by his tongue (by speaking out), and if he cannot, then by his heart (by hating it and feeling that it is wrong), and that is the weakest of faith.” 2Dear reader, here are the mistakes and their refutations: First: He said in respect of Al-Madinah: “This sacred city contains many monumental sights. We, Arabs, do not pay due attention to them. While visiting Paris and London we see how their people preserve these memorials. So, why do we, Muslims, not care about the monuments of the past ages,”… until he said, “Islam calls for…”, etc.By these words, the writer invites us to imitate the people of Paris and London in the act of glorifying these sights and building memorials for them. It is strange and wondrous that a Muslim invites others to imitate the enemies of Allah. The Prophet (peace be upon him) said: “Whoever imitates a people is one of them.” 3O dear reader, glorifying monuments is not by building memorials, inscriptions, and following in the footsteps of non-Muslims. The true celebration of these monuments is to follow in the footsteps of the people who did these brilliant exploits, to imitate their good morality, and their struggle in the Cause of Allah patiently and sincerely with words and actions. This is the way that the Salaf (righteous predecessors) used to glorify the good deeds of their predecessors. As for glorifying monuments by buildings, decorations and inscriptions, it is against the way of the Salaf. It is rather the way of the Jews, the Christians, and those who imitate them. Indeed, it is one of the gravest means to Shirk (associating others with Allah in His Divinity or worship) and the worship of prophets and Awliya’ (pious people) as shown by reality and by the Hadiths and the traditions reported in the books of Sunnah. So be careful and cautious! It is true that the Muslims should be ready beforehand for any hostility they may face. Thus, they should found factories for the benefit of their communities and invent weapons suitable for the time, not as an imitation of non-Muslims, but because we obey Allah and his Messenger and follow the way of the Salaf and Sahabah (Companions of the Prophet) and those who followed their way.The basic proof can be found in Allah’s saying: “O you who believe! Take your precautions” [al-Nisa: 71]Allah (Exalted be He) also says: “And make ready against them all you can of power” [al-Anfal: 60]The Prophet (peace be upon him) said: “A strong believer is better and dearer to Allah than a weak believer, and there is goodness in each. Be keen on that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart.” 4There are many Ayahs and the Hadiths in this regard. They all indicate that Muslims should establish factories, armaments, and foundations of good life in order to meet their needs and help themselves defend the truth against falsehood, protect their interests, support their religion, and restore their previous glories, and resist any hostility against them or their religion. This is the true meaning, O Mustafa Amin, of glorifying the monuments, not by buildings which you mentioned or the like. May Allah help us. Second: The writer said, “Knowledge does not make Taqwa (fear or wariness of offending Allah) lie in weakness or fear, but rather in exploring the universe and scrutinizing its hidden and manifest secrets…”Yes. True Taqwa should not be in weakness, fear or being backward in the fields of reform as well as public and private interests. It should be a means to reflect upon the universe in order to realize Allah’s Wisdom in creation and laws. The pious must be the bravest and the most keen on reform, for fear of Allah entails so. But the writer’s words give the false impression that Taqwa is confined to knowledge of the universe and its secrets and following the example of those who reached the highest levels in this field. Rather, knowledge of the secrets of the universe is only part of Taqwa. Taqwa, as defined by Muslim scholars, means to abide by what Allah has commanded and abandon what He has forbidden out of faith, sincerity, devotion, love, desire and fear.This includes giving much care to public interests, establishing beneficial facilities, and following the example of the Salaf (righteous predecessors) and pious scholars who preceded us in this field. There is nothing wrong in benefiting from the technologies achieved by other nations in fathoming the secrets of the universe and other fields of knowledge that do not violate the purified Shari’ah (Islamic law) but protect it from the plot of its enemies and fulfill the needs of its people. It is the duty of Muslims to benefit from these technologies, not by way of imitation of non-Muslims, but because Islam commands its followers to be heedful of what is beneficial to them and keep away from what is harmful, as previously mentioned. The inventions of the non-Muslims, who reached the farthest point in this regard, have only pushed them to more Kufr (disbelief), atheism and corrupted morals. So people must not be fascinated by their knowledge and should not imitate them in their morals or their way of dressing that contradict the teachings of Shari’ah.We should only take of their technologies that which is beneficial and urgently needed along with abiding by the teachings of our Shari’ah and being aware of anything that goes against it. So dear reader, be careful of this in order to be saved from many errors and doubts - may Allah guide us to the straight path. Third: The writer also said, “It is the duty of those who visit the grave of the master of martyrs (i.e. Hamzah, may Allah be pleased with him) to follow his example and to know that Allah will reward the visitors for the burden they undertake to reach that place and take a lesson of Jihad (striving or fighting in the Cause of Allah), not for just visiting the graves, seeking blessings, and supplicating…. Hamzah (may Allah be pleased with him) is an ideal example of Jihad….”This speech combines true and wrong statements. As for the right side, it encourages the visitors of the grave of Hamzah ibn ‘Abdul-Muttalib as well as the visitors of other graves to recall to memory their glorious exploits when they were alive such as Jihad, Da’wah (calling to Islam), and giving much care to public interests. They must follow their example. This truth must be recalled by every Muslim. Muslims must follow the example of those people in their entire life and try to be like them as much as they can. 5As for his statement that Allah does not reward the visitor for mere visiting, seeking blessings and supplication, this is a blatant error that contradict with Sahih (authentic) Hadiths reported from the Prophet (peace be upon him) in which he said: “Visit the graves, for they remind you of the Hereafter.” 5 According to other narrations: “..and make you renounce worldly things.” 6The texts reported from the Prophet (peace be upon him) in this context indicate that the significance of visiting graves is to remember the Hereafter, keep from indulgence in worldly pleasures, and pray to Allah for forgiveness to the buried people. The writer overlooked this point entirely and encouraged another point reported in other Hadiths. If he had combined both points, he would not have missed the truth. As for visiting the graves for seeking blessings, this is not permissible in Islam. Indeed, it is one of the acts of Jahiliyyah (pre-Islamic time of ignorance) and a characteristic of grave worshipers. So, we must be aware of such acts and prohibit visitors from committing this.It is authentically reported in Sahih Muslim on the authority of Buraydah (may Allah be pleased with him) that he said: “The Messenger of Allah (peace be upon him) used to teach his Companions to recite the following when visiting the graves, ‘Peace be upon you, the inhabitants of the graves of the believers and Muslims, and Allah willing we shall join you. We pray to Allah for well-being for ourselves and for you.’” 7In Jami’ Al-Tirmidhy, it is related from Ibn ‘Abbas (may Allah be pleased with him and his father) that he said: “The Messenger of Allah (peace be upon him) passed by the graves of Al-Madinah and said, ‘Peace be upon you, O dwellers of the graves. May Allah forgive you and us. You have preceded us, and we are to follow.’” 8This is the Sunnah of the Prophet (peace be upon him) in visiting graves, and it teaches the purpose of visiting them. As for seeking blessings from them, building over them, inscribing on them and heading to them for supplication, this is not an act of Sunnah. Rather, this is one of the traditions of the Jews, Christians, and the people of Jahiliyyah. We ask Allah to grant us and all Muslims safety. Fourth: The writer mentioned in his article that some Islamic nations have taken their kings as gods and made some of the righteous Muslims as intercessors who draw them nearer to Allah, and founded for them domes and built Masjids (mosques) over their graves, not to eternize their glorious actions but to be places for worshiping the dead and beseeching Allah by them. He added that if they had built the domes and Masjids to eternize the glorious actions of the dead, it would have been better…etc.This, however, combines both truth and falsehood. As for the truth, it is the writer’s admittance that these acts of Bid’ah (innovation in religion) exist in some Islamic countries and his criticism of building domes over graves and Masjids as niches for worship and supplication to the dead. In fact, this is true and rampant in the neighboring countries. Indeed, we belong to Allah, and indeed to Him we will return. We ask Allah to protect Muslims from this and to grant them understanding of religion with which He sent Prophet Muhammad (peace be upon him) in order to know that these innovations go against Shari’ah and lead to worshiping people instead of Allah. Falsehood lies in the writer’s differentiation between building domes and Masjids for worship and supplication, and making them memorials. This distinction has no basis in religion.Moreover, it contradicts the texts of the Qur’an and the Sunnah, which indicate the impermissibility of building domes or Masjids for this reason. This is because building domes and Masjids over graves for worshiping, supplicating, and seeking help from the dead is an act of Shirk as the people of Jahiliyyah did with Al-Lat, Al-‘Uzza, Manah and other idols. Indeed, building such memorials is a means to worshipping the occupants of the graves along with Allah. The Qur’an and the Sunnah condemn, warn, and prohibit these means of Shirk.It is authentically reported in the Two Sahih books of Hadith (Al-Bukhari and Muslim) from ‘Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: “May Allah curse the Jews and Christians, for they made the graves of their prophets as places of worship.” Aishah (may Allah be pleased with her) said, ‘The Prophet (peace be upon him) was warning against doing what they did. Except for this reason, his grave would have been made prominent but he feared lest it should be taken as a Masjid.’” 9According to a report in Sahih Muslim on the authority of Jundub ibn ‘Abdullah (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said: “Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship. You must not take graves as Masjids; I forbid you to do that.” 10It is also narrated in Sahih Muslim on the authority of Jabir (may Allah be pleased with him) that “the Messenger of Allah (peace be upon him) forbade plastering graves, sitting on them, and building over them.” 11These Hadiths and others, which were related in the same context, indicate the prohibition of building domes and Masjids for this reason. The Prophet (peace be upon him) warned his nation against doing that to differ from the Jews and Christians who excessively glorified the dead, built places of worship on their graves, offered prayers for and supplicated to them. Thus, the Muslims may not fall prey to the means of Shirk and worshiping the prophets and the righteous people besides Allah, as happened with other nations.This is the matter the Prophet (peace be upon him) feared and warned his nation against, but people have fallen into Bid’ah and glorified the dead from among prophets and pious people in a way that goes against the Law of Allah. They built places of worship and domes over their graves and directed their supplications and entreaties to them until they fell into Shirk - there is neither might and nor strength except in Allah. It is related in the Two Sahih books of Hadith from Um Salamah and Um Habibah (may Allah be pleased with them) that they saw in Abyssinia (Ethiopia) a church, called Mariyah, with pictures therein. They mentioned this to the Prophet (peace be upon him) who said: “When a pious person among those people died, they built a place of worship on his grave, and then decorated it with such pictures. They are the worst of creatures in the Sight of Allah.” 12The Prophet (peace be upon him) explained that the people who build Masjids and domes over graves as well as those who make idols in them are the worst people in the Sight of Allah. He cursed them in the Hadith of ‘Aishah and did not differentiate between those who built them for worship and those who took them as memorials. Therefore, building domes and Masjids over graves is not permissible, because they are a big means to Shirk. It is also a tradition of the Jews and the Christians which we are prohibited to follow. The Prophet (peace be upon him) said: “‘You would follow the ways of those who came before you step by step to such an extent that if they were to enter a lizard’s hole, you would enter it too.’ They said, ‘O Messenger of Allah, (do you mean) the Jews and the Christians?’ He (peace be upon him) replied, ‘Who else?’ (i.e. of course, the Jews and the Christians.)” (Related by Al-Bukhari and Muslim) 13This authentic narration indicates that the nation will follow the way of the Jews and the Christians in Shirk and Bid’ah except those whom Allah protects, i.e. the victorious sect as related in another Hadith. The Hadith also warns against following the behaviors of the Jews and Christians, because following them leads to disobeying the Messenger (peace be upon him). Allah (Glorified be He) commands people, in His Book, to obey the Prophet (peace be upon him) and avoid what he has forbidden: “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allâh; verily, Allâh is Severe in punishment.” [al-Hashr: 7]Allah (Exalted be He) also says: “And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.” [al-Nur: 63]There is no doubt that the Prophet (peace be upon him) called his nation to all good and warned them against all evil, so it is not permissible for those who believe in Allah and the Last Day to stray from his way or call to other than his way. It is undoubtedly true that building Masjids and domes over graves is one of the acts of the Jews and the Christians and a means to Shirk and deviation that we must avoid. May Allah grant us success. Fifth: The writer said: “Likewise, Al-Baqi’ (the graveyard of Madinah, near the Prophet’s Mosque), the plot of land where the wives and aunts of the Prophet (peace be upon him), his son Ibrahim, and some of his Sahabah (Companions) were buried. There were domes that were built therein until the guided state rose and removed the domes but left the graves unmarked. Hundred thousands of people who visit Al-Masjid Al-Nabawi (the Prophet’s Mosque in Madinah) also visit the people of Al-Baqi’ without knowing the graves of those whom Allah has chosen and favored over servants, such as the Prophet’s wives, his son Ibrahim, and scores of Sahabah. What about if the Administration of Awqaf (Endowments) set marks on these graves to show the names of the dead and also fence them to make it easy to recognize their graves…”The writer invites the Administration of Awqaf in Al-Madinah to set gravestones for the famous Sahabah buried in Al-Baqi’ and to build fences around their graves to recognize them. This suggestion may come out of good intentions, but any opinions or recommendations are not acceptable until a person examines them in the light of the Qur’an and the Sunnah of the Prophet (peace be upon him). Perhaps, when the writer wrote these words, he did not know about the ruling that has been reported in authentic Hadiths from the Prophet (peace be upon him) concerning graves. Thus, he committed such mistakes including this last error when he suggested that the Administration of Awqaf should undertake the previous suggestion.It is previously stated in the authentic Hadith that the Prophet (peace be upon him) forbade building on graves. There is no doubt that constructing fences around them is a form of building and a means of over veneration. Placing tombstones with grave notes is one of the means of over veneration and taking those servants (of Allah) as idols, because when some ignorant people read the names of the buried Sahabah and know them by names, they may glorify them because they are of the Prophet’s family. They may seek their blessings and wipe their hands in the soil of their graves, as many people do in neighboring countries. It is authentically reported that the Prophet (peace be upon him) has forbidden writing on graves or building Masjids or constructing structures over them, according to the previous HadithsThe Prophet (peace be upon him) said so only to protect Tawhid (belief in the Oneness of Allah), block the means to Shirk, in order to protect the nation from the errors of the Jews and Christians as well as the idol worshipers in many Arabian tribes. The Prophet (peace be upon him) conveyed the message, rendered the trust and advised his nation. The purpose of visiting the people of Al-Baqi’ is to supplicate to Allah to forgive them and to recall the Hereafter, as previously mentioned. This is achieved by Allah’s Will, even if the visitor does not know their names. There is no need for the writer’s suggestion to set marks or build fences around their graves. If there is good for Muslims in doing this, the pious Salaf and their followers would have done it, because they were more knowledgeable of Shari’ah, more heedful of acting according to it, and more loving and protective to the Prophet’s wives and his family. Since they did not do this and were satisfied with the old situation, which was at the time of the Prophet (peace be upon him) and the Rightly-Guided Caliphs, it became evident that what people innovated after them, such as building and writing is a forbidden Bid’ah. Be heedful, O dear reader of doubts and Bid’ah.Surely, Allah is the only Guide to the straight path. Callers to Shirk from among the Jews and Christians and those who follow their path from this nation who call the people to beliefs and practices that violate the teachings of the Prophet (peace be upon him) and spread destructive ideas intentionally or unintentionally. Consequently, falsehood has spread and the truth became hidden to many people. Callers of guidance and advocates of Shari’ah decreased, while those who claim they have knowledge and the supporters of Shirk and callers of vice increased. Indeed, Allah Alone is Sufficient for us, and He is the Best Disposer of affairs for us. Hence, good readers and guided scholars should know that they must exert a lot of effort to call to the true Islam that is pure from any Shirk or Bid’ah.We must spread the beauty of Islam, its just rulings, high objectives, and easy teachings among the classes of nations, communities, gatherings, and the media, so that those who are ignorant will be informed, those who are inattentive pay attention, those who are forgetful remember and those who spread misguidance will stop their plots against Islam and the rulings of Shari’ah which take place before the eyes and ears of scholars. When the callers of Islam exert efforts to support Islam, the callers of Shirk, atheism, Bid`ah and desires fade away, their fire is put out and they stay away from the pulpits of enlightenment.They may return to the true path and support its people when they know the truth and when doubts and misguidance are removed from their hearts. It is necessary that Muslims give advice in religion just as many scholars and reformers do in these days. I wish them all success, steadfastness and more power and activity in seeking the truth and destroying the forts of falsehood and aberrance. I found it necessary for those who contribute to this field from smart readers and prominent scholars to be active and break into these fields with sincerity, bravery, sure knowledge and forbearance, in order to support their religion, protect their Shari`ah, and guide people to the straight path.They will have the same reward of their followers until the Day of Recompense. The truthful Prophet (peace be upon him) said: “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him in righteousness without the least decrease in their own reward in any respect.” 14May Allah guide us and all Muslims to His Path and protect us all from the way of those upon whom Allah has invoked His Wrath and those who went astray. Indeed, He is Capable of all things. May peace be upon his servant and Messenger Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 55; Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4198; Abu Dawud, Sunan, Book on manners, no. 4944; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 102. ↩ Muslim, Sahih, Book on faith, no. 49; Al-Tirmidhy, Sunan, Book on trials, no. 2172; Al-Nasa’i’, Sunan, Book on faith and its laws, no. 5008; Abu Dawud, Sunan, Book on Salah, no. 1140; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1275; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 10. ↩ Abu Dawud, Sunan, Book on clothing, no. 4031. ↩ Muslim, Sahih, Book on destiny, no. 2664; Ibn Majah, Sunan, Introduction, no. 79; and Ahmad Ibn Hanbal, Musnad, vol. 2, p. 370. ↩ Muslim, Sahih, Book on funerals, no. 976; Al-Nasa’i, Sunan, Book on funerals, no. 2034; Abu Dawud, Sunan, Book on funerals, no. 3234; Ibn Majah, Sunan, the narrations concerning the funerals, no. 1569; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 441. ↩ ↩2 Muslim, Sahih, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, no. 2742; Al-Tirmidhy, Sunan, Book on trials, no. 2191; Ibn Majah, Sunan, Book on trials, no. 4000; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 61. ↩ Muslim, Sahih, Book on funerals, no. 975; Al-Nasa’i’, Sunan, Book on funerals, no. 2040; Ibn Majah, Sunan, narrations concerning the funerals, no. 1547; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 353. ↩ Al-Tirmidhy, Sunan, Book on funerals, no. 1053. ↩ Al-Bukhari, Sahih, Book on Salah, no. 436; Muslim, Sahih, Book on Masjids and places for Salah, no. 529; Al-Nasa’i’, Sunan, Book on Masjids, no. 703; Ahmad ibn Hanbal, Musnad, vol. 6, p. 146; and Al-Darimy, Sunan, Book on Salah, no. 1403. ↩ Muslim, Sahih, Book on Masjids and places for Salah, no. 532. ↩ Muslim, Sahih, Book on funerals, no. 970; Al-Tirmidhy, Sunan, Book on funerals, no. 1052; Al-Nasa’i, Sunan, Book on funerals, no. 2027; Abu Dawud, Sunan, Book on funerals, no. 3225; Ibn Majah, Sunan, Book on funerals, no. 1563; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 3, p. 339. ↩ Al-Bukhari, Sahih, Book on Salah, no. 434; Muslim, Sahih, Book on Masjids and places for Salah, no. 528; Al-Nasa’i, Sunan, Book on Masjids, no. 704; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 51. ↩ Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7320; Muslim, Sahih, Book on knowledge, no. 2669; Ahmad ibn Hanbal, Musnad, vol. 3, p. 84. ↩ Muslim, Sahih, Book on Knowledge, no. 2674; Al-Tirmidhy, Sunan, Book on Knowledge, no. 2674; Abu Dawud, Sunan, Book on Sunnah, no. 4609; Ahmad ibn Hanbal, Musnad, vol. 2, p. 397; and Al-Darimy, Sunan, Introduction, no. 513. ↩ " }, { "title": "A commentary and explanation of an article by Dr. Muhiy Al-Din Al-Safy entitled 'In order to be the most powerful Ummah'", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/commentary-for-muhyiddin-al-safy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 17, 1442", "link": null, "summary": "The Salaf and those who have followed in their footsteps attributed to Allah the Attributes of Perfection, which He has attributed to Himself or which His Messenger (peace be upon him) has attributed to Him.", "category": ["refutals","muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Praise be to Allah and peace and blessings be upon the Messenger of Allah and upon his family and Companions!In its issue no. 3383 of 3/4/1408 A.H, Asharq Al-Awsat newspaper published an article by Dr. Muhyi Al-Din Al-Safy entitled “In Order to be the Most Powerful Ummah.”When I read the article, my attention was seized by the writer’s words about the difference between the Salaf (righteous predecessors) and Khalaf (later scholars) regarding some of Allah’s Attributes.The following is what he wrote: “However, there are Ayahs (Qur’anic verses) which describe Allah (Exalted be He) with some of the attributes of His creatures, such as: “The Hand of Allâh is over their hands.” [al-Fath: 10], “Everything will perish save His Face.” [al-Qasas: 88] And, “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5]Scholars have two methods for explaining these Ayahs; the first is the method of the Salaf, which is to affirm the Attributes that Allah has affirmed for Himself, but without Takyif (descriptive designation of Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), or Ta’til (denial of Allah’s Attributes). The Salaf aimed not to deny that these are Allah’s Attributes, but they affirmed that the apparent meanings of these Ayahs were not the intended meanings and that the basic rule is to deem Allah (Exalted be He) far above any attribute similar to that of His creation. This is because Allah (Exalted be He) states: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]The Khalaf’s method, on the other hand, depends on making Ta’wil (allegorical interpretation) of these terms and turning them away from their literal meanings, by saying that the “Hand”, for example, refers to power, the “Face” refers to Allah’s Self, and “Istiwa’” denotes His Dominance and Omnipotence. This is because conclusive texts indicate that Allah has no body and because Allah (Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. Both methods are correct and mentioned in the recognized books compiled by outstanding scholars…”The writer was mistaken - may Allah pardon him and us - when he attributed to the Salaf their affirmation of the literal meanings of these Ayahs are not the intended meaning. This is because the Salaf (may Allah be merciful to them) and those who have followed in their footsteps attributed to Allah the Attributes of Perfection, which He has attributed to Himself or which His Messenger (peace be upon him) has attributed to Him. They believed in the presence of these attributes, but in a manner befitting His Majesty without Tahrif (distortion of the meaning), Ta’til, Takyif, Tamthil, Ta’wil, or Tafwid (relegation of the meaning).Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) said in Risalat Al-Fatwa Al-Hamawiyyah: “Regarding Allah’s Names and Attributes, it was reported on the authority of Abu Bakr Al-Bayhaqy with a Sahih (authentic) Sanad (chain of narrators) from Al-Awza’i who said, ‘In the presence of Tabi’un (Followers, the generation after the Companions of the Prophet), we used to say that Allah (Exalted be He) is rising over His Throne and we believed in the Attributes that were mentioned in the Sunnah (whatever is reported from the Prophet).’ Al-Awza’i was one of the Four Imams who appeared during the age of the following generation of the Tabi’un, namely Malik, Imam of the people of Al-Hijaz; Al-Awza’i, Imam of the Levant (the region covering Syria, Lebanon, Jordan, and Palestine); Al-Layth, Imam of Egypt; and Al-Thawry, Imam of Iraq. Al-Awza’i related that during the lifetime of the Tabi’un, there was a belief that Allah (Exalted be He) is over His ‘Arsh (Allah’s Throne) and that He has Hearing Attributes. In fact, Al-Awza’i said that after the rise of a statement by Jahm [ibn Safwan], who denied that Allah was above His ‘Arsh and denied Allah’s Attributes, in order to inform the people that the attitude of the Salaf opposed this opinion. Also, Abu Bakr Al-Khallal related in his book “Al-Sunnah” from Al-Awza’i’ who said: “Mak-hul and Al-Zuhry were asked about the explanation of texts and they said, ‘Take them as they were revealed.’” On the authority of Al-Walid ibn Muslim who reported, “I asked Malik ibn Anas, Sufyan Al-Thawry, Al-Layth ibn Sa’d, and Al-Awza’i about the texts that included Allah’s Attributes and they said: “Take them as they were revealed.” In another narration, they said, “Take them as they were revealed without Takyif.” Saying “Take them as they were revealed” rebuts the beliefs of Al-Mu’attilah (deniers of Allah’s Attributes); and saying “without Takyif” rebuts the claims of Al-Mumathilah (those who liken Allah’s Attributes to those of His Creation). Al-Zuhry and Makhul were the most knowledgeable Tabi’un of their time, and the other four were the Imams during the age of the successors of the Tabi’un. Among their contemporaries were Hammad ibn Zayd, Hammad ibn Salmah and others…”He (may Allah be merciful to him), then, said: Al-Khallal reported - with a Sanad whose narrators are all Thiqah (trustworthy) Imams - from Sufyan ibn ‘Uyaynah that he said, “Rabi’ah ibn Abu ‘Abdul-Rahman was asked about the following Ayah: “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5] He was asked how this Istiwa’ [rising over] takes place and he answered that Istiwa’ is known (to be one of Allah’s Attributes) but its manner is incomprehensible. The message is sent by Allah, conveyed through His Messenger, and believed in by us.” This was related on the authority of Malik ibn Anas, the student of Rabi’ah ibn Abu ‘Abdul-Rahman, according to more than one narration. One of these narrations was reported by Shaykh Al-Asbahany and Abu Bakr Al-Bayhaqy from Yahya ibn Yahya, who said, “We were with Malik ibn Anas when a man came and said, “O father of ‘Abdullah! Allah states: “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5] How does this take place? Malik bowed his head until he was covered with sweat, then he said, “Istiwa’ is known but its manner is incomprehensible. It is obligatory to believe in this and it is a Bid’ah (innovation in religion) to inquire about it. I think you are a follower of Bid’ah.” He, then, ordered him to leave.Thus, the statement of Rabi’ah and Malik, “Istiwa’ is known, its manner is incomprehensible, and it is obligatory to believe in it” conforms to the others’ statements, “take them as they were revealed without Takyif.” The Salaf, thus, denied their knowledge of how Istiwa’ occurred, but they did not deny the attribute itself. If they had believed in the term without understanding its meaning as befits Allah, they would not have said that Istiwa’ is known and the way in which it occurs is incomprehensible.When they said, “Take them as they were revealed without Takyif,” Istiwa’ then is not known, but rather unknown. Moreover, there would be no need to deny knowledge of how Istiwa’ occurs, since the term does not signify a meaning. In fact, knowledge of how it occurs is only negated when the attributes are affirmed.Whoever denies the attributes mentioned in the Qur’an and Sunnah or the attributes in general does not need to say “without Takyif”. For example, whoever believes that Allah is not over the ‘Arsh does not need to say “without Takyif”. If the Salaf had denied the attributes, they would not have said “without Takyif”. Also, their saying “Take them as they were revealed” implies that the apparent meanings are intended since the terms refer to meanings. If the terms had signified no meanings, it would have been obligatory to say, “Take the terms as they were revealed” but with the belief that Allah is not described with what really refers to Him. Only then, they would have been taken as they were revealed and it would not have been said “without Takyif”. Also, it would be nonsense to deny knowledge of how it is done since the attribute itself is not affirmed to be one of Allah’s Attributes.”This is the Salaf’s way of understanding this issue. It is clear that they attributed to Allah (Glorified be He) the qualities of perfection which He has attributed to Himself in His Book or with which His Messenger (peace be upon him) described Him as was authentically reported from him. They believed that what the Ayahs and Sahih (authentic) Hadith indicate is comprehensible but they did not make Ta’wil or Takyif for them. Rather, they ascribed the knowledge of how the attribute is manifested to Allah (Glorified be He) and believed that Allah is far above any resemblance to His Creation. Allah (Exalted be He) states: There is nothing like Him; and He is the All-Hearer, the All-Seer. Allah (Glorified and Exalted be He) also states: “And there is none co-equal or comparable unto Him.” and So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not. The writer commented, “The Khalaf’s method, on the other hand, depends on making Ta’wil of these terms and turning them away from their apparent meanings…” until his saying, “Both methods are correct and mentioned in the recognized books compiled by outstanding scholars…”This is a serious mistake, for both methods are not correct. In fact, the method of the Salaf is the correct understanding that must be followed, because it entails acting according to the Qur’an and Sunnah and adhering to what was adopted by the Sahabah (Companions of the Prophet) and those who followed them rightfully among the Tabi’un and the prominent Imams. Also, this method deems Allah (Glorified and Exalted be He) far above any attributes of defect by affirming the Attributes of Perfection and deeming Him far above any description applicable to inanimate and nonexistent objects and this is the correct understanding. As for making Ta’wil - adopted by the scholars of Ilm-ul-Kalam (a discipline that searches for answers to creedal issues using logic) from among the Khalaf, it opposes Al-Haqq (the Truth) and is a way of seeking judgment through the limited mind. Even more, it entails speaking about Allah without knowledge and denying the Attributes of His Perfection.Such scholars have tried to avoid the Tamthil which they falsely believed in but have fallen in Ta’til, which in fact is nothing but Tamthil and likening Allah (Glorified be He) to inanimate and nonexistent objects as was already stated. They have, thus, denied the Attributes of Allah’s Perfection with which He has described Himself or were described by His honorable messengers (peace be upon them), as He (Glorified be He) has stated in the Qur’an praising Himself before His Servants, and which He revealed to His finest Messenger and last Prophet, and has created mankind with this instinctive knowledge.Had these scholars followed in the footsteps of the righteous Salaf and attributed to Allah the qualities of Perfection in a manner befitting Him and only negated Takyif and Tamthil, they would have arrived at Al-Haqq and been safe from opposing the messengers and seeking judgment of the limited mind which is incapable of comprehending all things.In summary, the attitude of the Salaf represents Al-Haqq which must be followed and believed in. Regarding Ta’wil of the texts including Allah’s Attributes - as was done by some of the scholars of Khalaf, this is Batil (null and void) and opposes the Qur’an, Sunnah, and the Salaf.It is obligatory to abandon this belief [of the Khalaf], understand the Nas (Islamic text from the Qur’an or the Sunnah) as it is, affirm what it affirms and deny what it denies along with believing that the meaning it carries is a reserved right of Allah (Glorified be He) that is exclusive to Him.As for saying, “Conclusive texts indicate that Allah has no body,” there is no evidence to support this because there is no explicit Nas in the Qur’an or the Sunnah that describes Allah with this quality or denies it. Accordingly, it is obligatory to accept such Attributes as they are, because the issue of Allah’s Attributes is Tawqifiy (bound by a religious text and not amenable to personal opinion) wherein reason has no place. Therefore, this issue must be confined to what is stated in the Nas.Consequently, it is clear that Dr. Muhyi Al-Din Al-Safy was wrong when he said, “Thus, we must agree that the contemporary Muslim scholars who adopt one of the two methods are not wrong. In fact, they are right…” This is because Al-Haqq is the viewpoint of the Salaf (may Allah be merciful to them) and any viewpoint contrary to it is Batil that must be avoided and clarified as Batil that must be abandoned and Al-Haqq must be shown to people. This is a form of cooperating in righteousness and piety, resisting evil, and inviting to Al-Haqq.May Allah guide us all to the understanding of His Din (Islam), and keep us firm on it. May He grant us success in following what is supported by proofs from the Qur’an and the Sunnah of the truthful Messenger (peace be upon him), and following in the footsteps of the Salaf regarding the issue of Allah’s Names and Attributes and all issues of faith. May Allah guide Dr. Muhyi Al-Din Al-Safy to return to Al-Haqq, adhere to it, and to refrain from anything that opposes it. Allah is the One Who is Capable of doing so. May peace and blessings be upon our Prophet Muhammad, his family, and Companions!" }, { "title": "The Legal Ruling on Openly Declaring Oneself a Salafi", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-legal-ruling-on-openly-declaring-oneself-a-salafi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": null, "summary": "Why should he feel embarrassed? Does he view affiliation with Salafism as a defect or a shortcoming?", "category": ["manhaj"], "tags": ["ahmad-ibn-yahya"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ahmad bin Yahya An-Najmi","url":"/biography/ahmad-alnajmi"}]}, "content": "Question:Some youth feel a sense of embarrassment or hesitation in saying, “I am a Salafi.” What is your guidance regarding such a person?Answer:Why should he feel embarrassed? Does he view affiliation with Salafism as a defect or a shortcoming? Is it not an affiliation with the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and those who followed them from among the scholars, the jurists, the scholars of hadith, and the exegetes—the adherents of the correct creed (‘aqīdah) in every time and every place; those who follow the truth from the Book of Allah and from the authentic Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him) based upon the understanding of the Righteous Predecessors (al-Salaf al-Sālih)? Could affiliation with such as these be a defect, such that they feel embarrassed by it?! Truly, to Allah we belong, and truly, to Him we shall return.However, if an individual consciously pursues the methodology (manhaj) of the Salaf, follows it, and says, “I am a Salafi”—then this, if Allah wills, is something for which we hope good for him. But if he feels embarrassed by this, then perhaps he might be penalized or disciplined on account of this hesitation." }, { "title": "Ruling on the Categorization of Salafism into 'Old' and 'New'", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/salafiyyah-new-and-old/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": null, "summary": "Salafism is a single Salafism, and whoever claims that there is an old Salafism and a new Salafism has lied.", "category": ["manhaj"], "tags": ["ahmad-ibn-yahya"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ahmad bin Yahya An-Najmi","url":"/biography/ahmad-alnajmi"}]}, "content": "Question:Is there an old al-Salafiyyah (Salafism) and a new Salafism, or is it a single Salafism?Answer:Salafism is a single Salafism, and whoever claims that there is an old Salafism and a new Salafism has lied. If we contemplate the creed (‘aqīdah) of the Salaf, from the era of the Companions until this day of ours, we find it to be a single creed; they do not differ concerning it. Even if they differed in the subsidiary rulings that are not part of the fundamentals and creeds—for they do differ in this, and none blames another—this was the way of the Companions, may Allah be pleased with them. As for creeds, their methodology (manhaj) regarding them has been one, from the era of the Companions until now." }, { "title": "A Response Regarding the Definition of the Salafi Methodology", "date": "2020-09-05T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/response-regarding-the-definition-of-the-salafi-manhaj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": null, "summary": "It is an attribution to the Salaf (the Righteous Predecessors). The Salaf are the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and those who followed them in righteousness from the people of the three favored generations and those after them.", "category": ["manhaj"], "tags": ["ahmad-ibn-yahya"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ahmad bin Yahya An-Najmi","url":"/biography/ahmad-alnajmi"}]}, "content": "Question:What is al-Salafiyyah (Salafism), and who is their leader?Answer:It is an attribution to the Salaf (the Righteous Predecessors). The Salaf are the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and those who followed them in righteousness from the people of the three favored generations and those after them. This is Salafism. Affiliation with it means aligning with that which the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) adhered to, and with the way of Ahl al-Hadīth (the People of Hadith). Ahl al-Hadīth are the adherents of the Salafi methodology (manhaj) who traverse upon it.Thus, Salafism is a creed (‘aqīdah) regarding the Names and Attributes of Allah, a creed regarding divine decree (qadar), a creed regarding the Companions, and so forth. For the Salaf believe in Allah—Mighty and Majestic—and in His Beautiful Names and Sublime Attributes with which Allah described Himself, and with which His Messenger (peace and blessings of Allah be upon him) described Him. They believe in them in a manner befitting the Majesty of Allah, Glorified and Exalted is He, without distortion (tahrīf), without exemplification (tamthīl), without resemblance (tashbīh), without divestment (ta’tīl), and without figurative interpretation (ta’wīl).They believe in divine decree (qadar), both its good and its evil, and that a servant’s faith is not complete until he believes in the decree that Allah, Glorified and Exalted is He, has ordained for His servants; as Allah, Majestic and Sublime, says: “Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al-Lauh Al-Mahfûz).” [Al-Qamar: 49].As for their stance on the Companions, its meaning is the belief that it is obligatory to pray for Allah to be pleased with the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and to maintain the belief in their integrity (‘adālah), and that they are the best of nations and the best of generations. It is to believe that they are all upright, contrary to the beliefs of the Shia and the Kharijites, who declare the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) to be disbelievers and do not recognize their due right.Salafism has no leader except the Messenger of Allah (peace and blessings of Allah be upon him). The Messenger of Allah (peace and blessings of Allah be upon him) is the Imam of Salafism and their role model, and the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) are their role models.The foundation and source for this is the statement of the Prophet (peace and blessings of Allah be upon him): “The Jews split into seventy-one sects, and the Christians split into seventy-two sects, and this nation will split into seventy-three sects; all of them are in the Fire except one.” They asked, “Who are they, O Messenger of Allah?” He replied: “Those who are upon the likes of what I and my Companions are upon today.”It is also based on his statement (peace and blessings of Allah be upon him) in the hadith of Al-Irbad ibn Sariyah (may Allah be pleased with him), who described the sermon of the Prophet (peace and blessings of Allah be upon him) and noted that he exhorted them afterward with the fear of Allah, saying: “I enjoin you to fear Allah, and to hear and obey, even if an Abyssinian slave is placed in authority over you.”Then he commanded adherence to his Sunnah and the Sunnah of the Rightly-Guided Caliphs, saying: “Bite onto it with your molar teeth, and beware of newly-invented matters, for every newly-invented matter is an innovation (bid’ah), and every innovation is a misguidance.”" }, { "title": "Ruling on abstains from supplicating to Allah for the ruler", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/ruling-on-abstains-from-supplicating-to-allah-for-the-ruler/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442 AH", "link": null, "summary": "The Mu'min (believer) should pray Allah to grant all good for people and the ruler in particular, for his reform is a reform for the Ummah (nation).", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on one who abstains from supplicating to Allah for the ruler? May Allah protect you.Answer:This is due to his ignorance and lack of insight; for supplicating to Allah to guide the ruler is one of the great deeds that brings one close to Allah and the best acts of obedience and is a kind of providing advice for the Sake of Allah and His Servants. When it was said to the Prophet (peace be upon him) that Daws disobeyed and they were Kafirs (disbelievers/non-Muslims), he said: “O Allah, guide Daws and bring them close.” 1 Allah guided them and they came to him to embrace Islam.The Mu’min (believer) should pray Allah to grant all good for people and the ruler in particular, for his reform is a reform for the Ummah (nation based on one creed). It is most important to ask Allah to grant the ruler guidance, help him attain Al-Haqq (the Truth), set right his retinue and keep him away from the evil of himself and bad companions. Asking Allah to grant the ruler success, guidance, uprightness of heart and deeds and good retinue is one of the most important acts that bring one close to Allah. It was narrated that Imam Ahmad (may Allah be merciful to him) said: “If I knew that I had an answered supplication, I would have made it in favor of the ruler.” This was narrated by Al-Fudayl ibn ‘Iyad (may Allah be merciful to him). Al-Bukhari, Sahih, Jihad and military expeditions, no. 2937; Muslim, Sahih, Book on merits of the Companions, no. 2524; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 243. ↩ " }, { "title": "If we suppose that a certain group has a lawful excuse to rebel against a ruler", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/if-we-suppose-to-rebel-against-ruler/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442 AH", "link": null, "summary": "I informed you before that it is not permissible to rebel against the ruler, except under two conditions", "category": ["fatwas","rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:If we suppose that a certain group has a lawful excuse to rebel against a ruler, does this justify killing the assistants of this ruler and all those who work for their government, such as the police, the security forces, etc.?Answer:I informed you before that it is not permissible to rebel against the ruler, except under two conditions: The first: Blatant Kufr (disbelief) for which they have a proof from Allah. The second: The power to depose the ruler without an evil worse than that of the ruler resulting. In the absence of these conditions, it is not permissible." }, { "title": "Does giving the pledge of allegiance entail supplicating to Allah for those in authority?", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/giving-pledge-of-allegiance-for-those-in-authority/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442 AH", "link": null, "summary": "One of the entailments of giving the pledge of allegiance is to advise the ruler. It is a part of this advice to supplicate to Allah for the ruler that they may be granted success, guidance, righteous intentions and actions, and an upright retinue.", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Does giving the pledge of allegiance entail supplicating to Allah for those in authority?Answer:One of the entailments of giving the pledge of allegiance is to advise the ruler. It is a part of this advice to supplicate to Allah for the ruler that they may be granted success, guidance, righteous intentions and actions, and an upright retinue. Because one of the means by which the ruler is granted success by Allah is to have truthful ministers who help him do good, remind him when he forgets, and support him when he remembers; this is a means to have Allah’s Support.It is obligatory upon the subjects and the elite to cooperate with those in authority in reformation, eliminating evil and establishing good, by using good words and manners and wise directions that are hoped to result in good, not evil. Any act resulting in more evil than benefit is not permissible, because the aim of rulership is to realize the Shar‘i (Islamic) interests and ward off corruption. Consequently, any deed that is done intending good that results in more evil than that which was intended to be eliminated, is not permissible.Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) clarified this meaning perfectly in his book “Al-Hisbah (Regulation of Economic, Commercial, and Public Matters)”. Please refer to this book for its great benefit." }, { "title": "Ruling on beliveing have the right to break the laws that have been made by the ruler", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/believing-have-right-to-break-the-laws-by-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442 AH", "link": null, "summary": "This is Batil (null and void) and Munkar. I have already said that it is not permissible to rebel against rulers or to change matters with your hand.", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some people believe that they have the right to break the laws that have been made by the ruler, such as the traffic laws, customs, passports, etc., as they consider them as having no basis in the Shari‘ah. What is your opinion? May Allah preserve you!Answer:This is Batil (null and void) and Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). I have already said that it is not permissible to rebel against rulers or to change matters with your hand. In fact, it is obligatory to hear and obey in matters that do not involve Munkar, but rather are organized by Muslims charged with authority to serve the benefit of Muslims. So it is obligatory to abide by these laws and hear and obey in these matter, because this comes under the Ma‘ruf that benefits the Muslims. As for the matters that are Munkar, such as taxes that those in authority deem to be permissible, this should be discussed with those in authority by way of advising and calling to obey Allah, and guidance to the good. Not by using the hand to strike this, shed the blood of that, and punish people without inexcusable evidence or supporting proof. One must be authorized by the ruler, and act according to the given commands. Otherwise, it will be sufficient to give advice and guidance, except with regard to those one is responsible for, such as a man’s children, wives, and the like." }, { "title": "Jama'at-ul-Ahbash (the Habashis)", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-habashis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442", "link": null, "summary": "One of the most important characteristics by which those first generations were distinguished and by which they achieved a higher level of righteousness than other people, was the fact that they referred all their affairs to the Qur’an and the Sunnah.", "category": ["sects","refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Praise be to Allah Alone. Peace and blessings be upon the last Prophet, his family, and Companions.The Permanent Committee for Scholarly Research and Ifta’ has received questions and requests for information about Al-Ahbash Group (the Habashis) and the founder of the group, ‘Abdullah Al-Habashy which was founded in Lebanon. This group has many activities in some European countries, America, and Australia. Therefore, the Committee examined the books and articles published by this group, in which it explains its beliefs, thoughts, and call.Having reviewed these materials, the Committee explains the following for Muslims:First, it is reported in the Two Sahih (authentic) Books of Hadith (Al-Bukhari and Muslim) from the Hadith of Ibn Mas’ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: “The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter.” 1The Hadith also has different wordings. The Prophet (peace be upon him) said: “I advise you to fear Allah, to listen and obey, even if a slave is appointed as your leader. Whoever among you lives after me (i.e. my death), will see differences arise. I urge you to adhere to my Sunnah and the practices of the Rightly-Guided Caliphs; clench your teeth on it (hold fast to it). Beware of newly invented things, for every Bid’ah (innovation) is an error.” (Narrated by Ahmad, Abu Dawud, and Al-Tirmidhi who said, it is a good and authentic Hadith). 2One of the most important characteristics by which those first generations were distinguished and by which they achieved a higher level of righteousness than other people, was the fact that they referred all their affairs to the Qur’an and the Sunnah. They gave precedence to the Qur’an and the Sunnah over all views, regardless of who supported them. They understood the texts of the noble Revelation (the Qur’an and the Sunnah) in accordance with the principles of Shari’ah and Arabic language. The Shari’ah was completely adopted in both general and specific issues. The ambiguous texts were explained by decisive texts. Hence, they upheld the Shari’ah, adhered to it, and held fast to it. They did not add anything to it or take anything away from it. How could they add or omit anything from the religion when they were adhering to divine texts which are free of mistakes and errors?Second, these generations were succeeded by others and Bid’ah (religious innovations) and invented matters emerged among them. Some of them held their own opinions. Those people forsook the divine texts and deliberately misinterpreted and distorted them to suit people’s desires and ideas. Thus, they disobeyed the Messenger, and followed other than the way of the believers. Allah (Exalted be He) says: “And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination!” [al-Nisa: 115]It is a part of the favor of Allah (Exalted be He) towards this nation that He chooses scholars throughout time to refute every Bid’ah which distorts Islam, contaminates its purity, and competes with or tries to destroy the Sunnah. This is the fulfillment of Allah’s Promise to protect His religion, as He says: “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).” [al-Hijr: 9]Moreover, according to the Hadith which was authentically reported in Sahih, Sunan and Masanid (Compilations of Hadith) and others, the Prophet (peace be upon him) said: “A group of people from my Ummah will continue to obey Allah’s Command, and those who desert or oppose them shall not be able to do them any harm and they will be prevailing over the people.” 3 The Hadith has another wordings.Third, during the last quarter of the fourteenth century AH, a group emerged whose leader was ‘Abdullah Al-Habashy. He moved from Abyssinia (Ethiopia) to the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) taking his misguidance with him. He moved about in that region until he settled in Lebanon where he started to call people to his group. The number of his followers increased and started to spread his ideas which are a mixture of the ideas of Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), Al-Quburiyyah (Grave-worshippers) and Sufis. He fanatically supported his ideas by engaging in debates and printing books and leaflets to propagate them.Anyone who reads what has been written and published by this group will clearly see that their beliefs go beyond the pale of Islam, meaning, Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). Among their false beliefs, for example are the following (for example and not exclusively): With regard to the issue of faith, they follow the school of thought of Al-Irja’ [those who believe that sin does not matter as long as the person is a believer] which is condemned in Islam 4.It is known that the ‘Aqidah (creed) of the Muslims, which was that followed by the Companions,the Tabi’un (Followers, the generation after the Companions of the Prophet) and those who follow their steps until the present day, is that Iman (faith) is the matter of words spoken by the tongue, belief is what is held in the heart and actions are what are done by the body. Belief must be accompanied by submission to the laws of Islam, otherwise the so-called faith is not valid. There are many reports from the pious Predecessors which confirm this belief, for example the words of Imam Al-Shafi’i (may Allah be merciful to him): “Among the consensus of the Companions, the Tabi’un, those who came after them and those whom we have met, is that they say: faith is words, actions and intentions; one of these three will not be complete without the other two.” They allow calling, seeking refuge with the dead and seeking help from them instead of Allah (Exalted be He). 5This is major Shirk (associating others with Allah in His Divinity or worship) according to the texts of the Qur’an, the Sunnah and the Ijma’ (consensus of scholars). This major shirk is the same as the religion of the earlier polytheists of Quraysh and others, as Allah (Exalted be He) says: “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.”” [Yunus: 18]Allah (Glorified and Exalted be He) says: “So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” [al-Zumar: 2-3]He also says: “Say (O Muhammad صلى الله عليه وسلم): “Who rescues you from the darkness of the land and the sea (dangers like storms), (when) you call upon Him in humility and in secret (saying): If He (Allâh) only saves us from this (danger), we shall truly be grateful.” Say (O Muhammad صلى الله عليه وسلم): “Allâh rescues you from this and from all (other) distresses, and yet you worship others besides Allâh.”” [al-An’am: 63-64] and He also says: “And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.” [al-Jinn: 18]Allah (Exalted be He) says: “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad صلى الله عليه وسلم) like Him Who is the All-Knower (of everything).” [al-Fatir: 13-14]The Prophet (peace be upon him) said: “Supplication (du’a) is itself the worship.” 6 This was narrated by the compilers of Sunan (Hadith compilations classified by jurisprudential themes) with a sound chain of narration. There are many Ayahs and Hadiths in this context which indicate the same meaning. These indicate that the earlier polytheists knew that Allah (Exalted be He) was the Creator, the Provider, the One Who brings benefit or the One Who is Able to cause harm.They only worshipped their gods so that they would intercede for them with Allah (Exalted be He) and bring them closer to Him and thus, they committed major shirk. Allah (Exalted be He) described them as disbelievers and polytheists and commanded His Prophet (peace be upon him) to fight them in order to devote worship to Allah alone as He says: And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allâh) and the religion (worship) will all be for Allâh Alone [in the whole of the world]. Scholars have written many books on this topic in which they have clearly explained the true Islam with which Allah (Exalted be He) sent His Messengers and revealed His Books.They also discussed the religion and beliefs of the people of Jahiliyyah (pre-Islamic time of ignorance), and their beliefs and their actions which went against the laws of Allah (Exalted be He). One of the best writers on this topic was Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful to him), in his numerous books; such as his concise book “Qa’idah Jalilah fi Al-Tawassul wa Al-Wasilah.” In their view, the Qur’an is not the Word of Allah in the true sense. 7It is known from the texts of the Qur’an, the Sunnah and the Ijma’ that Allah (Exalted be He) speaks whenever He wills, in a manner that befits His Majesty (Praised be He) and the Qur’an; both its letters and meanings are from Allah (Exalted be He) in the true sense. Allah (Exalted be He) says: “And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) seeks your protection, then grant him protection so that he may hear the Word of Allâh (the Qur’ân)” [al-Tawbah: 6]Allah (Glorified be He) says: “…and to Mûsâ (Moses) Allâh spoke directly.” [al-Nisa: 164]He also says: “And the Word of your Lord has been fulfilled in truth and in justice.” [al-An’am: 115]He says: “…inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it?” [al-Baqarah: 75]Allah (Glorified and Exalted be He) says: “They want to change Allâh’s Words. Say: “You shall not follow us; thus Allâh has said beforehand.”” [al-Fath: 15]There are many well-known Ayahs transmitted from the Pious predecessors in the same context to confirm this belief, which is stated in the texts of the Qur’an and the Sunnah – to Allah is all praise and blessings. They believe it is obligatory to interpret the texts of the Qur’an and the Sunnah which speak of the attributes of Allah (may He be glorified and exalted).This is contrary to the Ijma’; from the Sahabah, Tabi’un and those who follow their path until the present day. Muslims see it is obligatory to believe in what has been stated in the texts about the Names and attributes of Allah (Exalted be He) without distorting the meanings, denying any of His attributes, discussing the hows and whys or likening any of Allah’s attributes to those of humans. Muslims believe that there is none like unto Allah (Exalted be He) and that He is the All-Hearing, All-Seeing. They do not deny any of His attributes which He has described for Himself. They do not change the words from their (right) places, belie or deny (or utter impious speech against) His Names or Ayahs. They do not discuss the nature of His attributes, or liken His attributes to those of His creation, because there is nothing that can be compared to Him, and He has no equal or rival.Imam Al-Shafi’i (may Allah be merciful to him) said: “I believe in Allah and in what has come from Him as He meant. I believe in the Messenger of Allah and in what has come from him as the Messenger of Allah meant.”Imam Ahmad (may Allah be merciful to him) said: “We believe in those attributes and do not reject any of them. We know that the instructions which the Messenger of Allah brought are true. We do not interpret what the Prophet (peace be upon him) said about the attributes and do not describe Allah with more than He has described Himself.” From their false beliefs, they deny that Allah is above His creation. 8The belief of Muslims, as indicated by Ayahs of the Qur’an, the Hadiths of the Prophet, sound human nature and clear common sense is that Allah is above His creation, over His Throne, and that nothing at all of His creatures’ affairs is hidden from Him. Allah (Exalted be He) says: “…then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty).” [al-A’raf: 54] In seven positions in His Book.Allah says: “To Him ascend (all) the goodly words, and the righteous deeds exalt them (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds)” [Fatir: 10]He also says: “And He is the Most High, the Most Great.” [Al-Baqarah: 255]And said: “Glorify the Name of your Lord, the Most High” [al-A’la: 1],Allah (Glorified and Exalted be He) says: “And to Allâh prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allâh) with humility]. They fear their Lord above them, and they do what they are commanded.” [al-Nahl: 49-50]Along other similar Ayahs. Many authentic Hadiths have been reported from the Prophet (peace be upon him) on this topic; for example, the frequently transmitted story of Mi’raj (ascent to Heavens). The Prophet (peace be upon him) passed through the heavens one by one, until he reached his Lord, Who brought him near and enjoined fifty prayers upon him. He continued to go back and forth between Musa (Moses) and his Lord. He came down from the presence of his Lord to Musa who asked him, “How many (prayers) have been enjoined upon you?” When he told him, he said, “Go back to your Lord and ask Him to reduce them.”So he went back up to his Lord to ask Him to reduce them. It was reported in the Two Sahih (authentic) Books of Hadith (Al-Bukhari and Muslim) that Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “When Allah created the creation, He wrote in His Book, which is with Him above the Throne: ‘Verily, My Mercy prevails over My Anger.’” 9It was reported in the Two Sahih from Abu Sa’id Al-Khudry (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Do you not trust me even though I am the trustworthy man of the One in the Heavens…?” 10It is related in Sahih Ibn Khuzaymah and Sunan Abu Dawud that the Prophet (peace be upon him) said: “The throne is above water; Allah is above the Throne; and He knows your states.” 11It is related in Sahih Muslim and elsewhere about the story of the slave girl and that the Prophet (peace be upon him) said to her, “Where is Allah. She replied: In the heaven. He (peace be upon him) asked her: Who am I? She replied: You are the Messenger of Allah. Then he (peace be upon him) said to her master: Release her for she is a believer.” 12This is the pure belief which was adhered to by Muslims: Sahabah, Tabi’un and those who have followed them sincerely until the present day, praise be to Allah. Because of the great importance of this topic and because there are so much proofs - which exceed one thousand Ayahs and Hadith - scholars have singled them out with special compilations such as Al-Hafizh Abu ‘Abdullah Al-Dhahaby in “Al-‘Ulu lil ‘Aliy Al-Ghaffar”, and Al-Hafizh Ibn Al-Qayyim in “Ijtima‘ Al-Juyush Al-Islamiyyah.”This is the pure belief which was adhered to by Muslims: Sahabah, Tabi’un and those who have followed them sincerely until the present day, praise be to Allah. Because of the great importance of this topic and because there are so much proofs - which exceed one thousand Ayahs and Hadith - scholars have singled them out with special compilations such as Al-Hafizh Abu ‘Abdullah Al-Dhahaby in “Al-‘Ulu lil ‘Aliy Al-Ghaffar”, and Al-Hafizh Ibn Al-Qayyim in “Ijtima‘ Al-Juyush Al-Islamiyyah.” They speak ill about some of the Sahabah. 13For example, they speak ill about Mu’awiyah (may Allah be pleased with him) in a way that resembles that of Al-Rafidah (a Shi’ah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet). It is the duty of Muslims not to discuss what happened among the Sahabah (may Allah be pleased with them all), safeguarding their tongue to mention the trial along with believing that all of them were good and virtuous because they accompanied the Messenger of Allah (peace be upon him). It was reported that the Prophet (peace be upon him) said: “Do not abuse my Companions for if anyone of you spent gold equal to Uhud (in Allah’s Cause) it would not be equal to a Mud or even a half Mud spent by one of them.” (Related by Al-Bukhari and Muslim). 14Allah (Glorified and Exalted be He) says: “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.” [al-Hashr: 10]This is the sound belief concerning the Companions of the Prophet (peace be upon him) which is the belief of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) throughout the centuries. Imam Abu Ja’far Al-Tahawy (may Allah be merciful to him) said, explaining the beliefs of Ahl-ul-Sunnah wal-Jama’ah: “We love the Sahabah of the Messenger of Allah (peace be upon him), but we do not exaggerate our love for any of them. We do not disown any of them. We hate those who hate them, and we do not say anything but good about them (Sahabah).”Love for them is true religion, faith and goodness; hatred for them is kufr, hypocrisy and transgression. Fourth, what we may note about this group is that they follow strange fatwas, which go against the Shari’ah texts. For example, they permit gambling with the unbelievers to take away their money; they permit stealing the unbelievers’ crops and animals on the condition that it will not cause fitnah (trial); they permit dealing in Riba (usury) when dealing with the unbelievers; and they permit dealing in lotteries, which is unlawful.The following are some of the matters they adhere to which are obviously against the Shari’ah: They permit looking at non-Mahram women (not a wife or an unmarriageable female relative) in a mirror or through a screen lustfully. They say that frequent looking at a non-Mahram woman is lawful. 15 They say that it is permissible for men to look at any part of non-Mahram women. 16 It is lawful if a woman goes out applying make-up and perfume without having the intention to seduce men. 17 They permit free mixing of men and women 18 along with other odd and outrageous fatwas which go against Shari’ah; considering some of major sins permissible.We ask Allah to keep us safe from the causes which provoke His wrath and bring about His punishment.Fifth, from their outrageous means to turn people away from the scholars who have profound knowledge, and to prevent people from reading their books or referring to the reports transmitted from them: slandering, belittling and undermining them, and even calling them unbelievers such as Shaykh Al-Islam Abu Al-‘Abbas Ahmad ibn ‘Abdul-Halim ibn ‘Abdul-Salam ibn Taymiyyah (may Allah be merciful to him). Abdullah Al-Habashy wrote a book specifically about this reforming Imam, in which he accused him of being misguided and misled. He attributed words to him that he did not say, and fabricated other lies against him.Allah (Exalted be He) will deal with him, and before Allah all disputing parties will ultimately meet. They also slander the reforming Imam Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him), and his call for reform which he undertook in the Arabian Peninsula, where he called people to follow Tawhid (belief in the oneness of Allah) and leave aside Shirk (associating others with Allah in His Divinity or worship), to honor the texts of the Qur’an and the Sunnah and act according to them, to uphold the Sunnah and eradicate Bid’ah. By his efforts, Allah revived the teachings of Islam that had been forgotten, and through his efforts eradicated all kinds of Bid’ah.The consequences of his call spread - by the grace and favor of Allah - throughout the Islamic world and Allah (Exalted be He) guided many people. However, this misguided group directed their arrows against this call and against the caller; they have fabricated lies and propagated doubts and confusion, and have rejected this clear call to follow the Qur’an and Sunnah. They have done these actions to put people off the truth and to prevent them from following the straight path. We seek refuge with Allah (Exalted be He) against that. No doubt the hatred that this group has towards the great and blessed scholars of this nation is indicative of the hatred that they hold in their hearts towards everyone who calls people to worship Allah Alone and to adhere to Tawhid, which was the belief and the way of the people of the best generations. This group is far away from the essence of true Islam.Sixth, based on what we have said above, and other things that we have not mentioned here, the Committee has decided the following: Jama’at-ul-Ahbash (the Habashis) is a misguided group which is against Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). They must return to the truth which was followed by the Sahabah and Tabi’un in all aspects of religion; actions and belief. This is better and more lasting for them. It is not permissible to follow the fatwas of this group, because they adopt odd views which clearly contradict the Qur’an and the Sunnah, and they follow some far-fetched and corrupt interpretations of some Shari’ah texts. Because of all these reasons, ordinary Muslims should not trust their fatwas or believe them. Their words should not be trusted regarding the Hadiths, whether they are related to the chain of narration or the meaning of Hadith. Muslims in all places must beware of this misguided group and warn others against them. They must beware of falling into their traps under any name or banner, and they should seek reward by advising their followers who have been deceived by them and explain the misguidance in their way of thinking and beliefs.Having stated this clearly to the people, the Committee is asking Allah (Exalted be He) by His Most Beautiful Names and Sublime Attributes to protect Muslims from all fitnahs (trials), both visible and invisible, to guide those Muslims who have gone astray, to reform their affairs, to turn the plots of the plotters against them, and to suffice Muslims against their evil. For Allah is Able to do all things, and He is most Generous in responding.Peace be upon our Prophet Muhammad, his family, Companions and those who followed them with good. Al-Bukhari, Sahih, Book on testimonies, no. 2652; Muslim, Sahih, Book on merits and virtues, no. 2533; Al-Tirmidhi, Sunan, Book on virtues of the Companions, no. 3859; Ibn Majah, Sunan, Book on judgments, no. 2362; and Ahmad, vol. 1, p. 434. ↩ Al-Tirmidhy, Sunan, Book on knowledge, no. 2676; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4607; Ibn Majah, Sunan, Introduction, no. 44; Ahmad ibn Hanbal, Musnad, vol. 4, p. 126; and Al-Darimy, Sunan, Introduction, no. 95. ↩ Muslim, Sahih, Book on rulership, no. 1037; Al-Tirmidhy, Sunan, Book on trials, no. 2229; Abu Dawud, Sunan, Book on trials and battles, no. 4252; Ibn Majah, Sunan, Book on trials, no. 3952; and Ahmad, Musnad, vol. 5, p. 279. ↩ See Al-Dalil Al-Qawim Ala Al-Sirat Al-Mustaqim, by ‘Abdullah Al-Habashy, pp. 7, 9, and 10. ↩ See, for example, (Bughiat Al-Talib), p. 8; and (Sarih Al-Bayan) by Al-Habashy, p. 57 ↩ Al-Tirmidhy, Sunan, Book on Tafsir, no. 2969; and Ibn Majah, Sunan, Book on supplication, no. 3828. ↩ See, for example, (Izhar Al-‘Aqidah Al-Sunniyah Bi Sharh Al-‘Aqidah Al-Tahawiyah) by ‘Abdullah Al-Habashy, pp. 58-59. ↩ - ↩ Al-Bukhari, Sahih, Book on the beginning of creation, no. 3194; Muslim, Sahih, Sahih on repentance, no. 2751; Al-Tirmidhy, Sunan, Book on supplications, no. 3543; Ibn Majah, Sunan, Book on asceticism, no. 4295; and Ahmad, Musnad, vol. 2, p. 397. ↩ Al-Bukhari, Sahih, Book on expeditions, no. 4351; Muslim, Sahih, Book on Zakah, no. 1064; and Ahmad, Musnad, vol. 3, p. 5. ↩ - ↩ Muslim, Sahih, Book on Masjids and places for Salah, no. 537; Al-Nasa’i, Sunan, Book on Sujud-ul-Sahw, no. 1218; and Abu Dawud, Sunan, Book on Salah, no. 930. ↩ See, for example, (Sarih Al-Bayan) by Al-Habashy, pp. 86-116. ↩ Al-Bukhari, Sahih, Book on merits and virtues, no. 3673; Muslim, Sahih, Book on merits of the Companions, no. 2541; Al-Tirmidhy, Sunan, Book on merits, no. 3861; Abu Dawud, Sunan, Al-Sunnah, no. 4658; Ibn Majah, Sunan, Introduction, no. 161; and Ahmad, Musnad, vol. 3, p. 55. ↩ See, for example, (Bughiat Al-Talib), by Al-Habashy, p. 224. ↩ See, for example, (Bughiat Al-Talib), by Al-Habashy, p. 288. ↩ See, for example, (Bughiat Al-Talib), by Al-Habashy, p. 351. ↩ See, for example, (Sarih Al-Bayan) by Al-Habashy, pp. 178-179. ↩ " }, { "title": "Ruling on using the word 'Sayyid'", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-using-word-sayyid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442", "link": null, "summary": "We often address each other using the word Sayyid (Master or Sir) for people whose ancestry can be traced to a particular family. Is it permissible to do this?", "category": ["general"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:We often address each other using the word “Sayyid” (Master or Sir) for people whose ancestry can be traced to a particular family. Is it permissible to do this?Answer:If a person is known by this title, there is no harm in this, because the word “Sayyid” may be used for the leader of a people, a Faqih (Muslim jurist), a scholar, or for the descendants of Fatimah through the children of Al-Hasan and Al-Husayn. All of these are forms of address which are well known among the people.The Arabs used to call tribal leaders and elders “Sayyid” (e.g. Sayyid Banu Fulan means the leader of such-and-such tribe, etc). The Prophet (peace be upon him) used this word when he asked some of the Arabs, “Who is your Sayyid?” i.e. Who is your chief? 1He (peace be upon him) said concerning Al-Hasan, “This son of mine is a Sayyid (a noble); may Allah reconcile between two big groups of Muslims through him.” 2It is Makruh (disliked) to address a person as “Ya sayyidi” (O my master) or “Ya sayyidana” (O our master), because when it was said to the Messenger of Allah (peace be upon him), “You are our master”, he said, “The Master is Allah, may He be Blessed and Exalted.” 3This might also make that person conceited and proud, so we should not do it. Instead we can say, “O so-and-so” or “O Abu so-and-so” using the names, Kunyahs (honorific starting with ‘Abu’ for men and ‘Um’ for women) and nicknames which are known.With regard to using the phrases “Ya Sayyidi” and “Ya Sayyidana” when addressing each other, it is better not to do that. Narrated by Al-Haythamy, Majma’ Al-Zawa’id, vol. 9, p. 315; and related by Al-Suyuti, Al-Durr Al-Manthur and Kanz Al-‘Ummal, nos. 36858-36859. ↩ Narrated by Al-Bukhari, Book on reconciliation, no. 2505, and the wording is his; and Al-Tirmidhy, Book on merits and virtues, no. 3706. ↩ Narrated by Abu Dawud, Book on manners, no. 4172. ↩ " }, { "title": "Ruling on knowledge seekers insult the Scholars", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-knowledge-seekers-insult-shaykhs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442 AH", "link": null, "summary": "May Allah grant us and them guidance! It is obligatory upon the scholars to beware of Ghibah (backbiting) and Namimah (tale-bearing) and respect Muslims. Ghibah and Namimah are among the worst traits. A Muslim should beware of them.", "category": ["fitnahs","ghibah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question :Recently, many knowledge seekers insult the grand Shaykhs if the latter did not say what is agreeable to their whims or desires. What is your opinion?Answer:May Allah grant us and them guidance! It is obligatory upon the scholars to beware of Ghibah (backbiting) and Namimah (tale-bearing) and respect Muslims. Ghibah and Namimah are among the worst traits. A Muslim should beware of them. Ghibah implies your talking about your brother in a manner which he does not like while Namimah implies spreading malicious words from one group to another or from one person to another as this raises enmity and hatred. It is obligatory upon all Muslims to beware of Ghibah and Namimah and to respect other Muslims, especially scholars. Muslims should warn others about disrespecting the scholars. As for those who practice manifest error or Bid’ah (innovation in Religion), there is no harm to mention their Bid’ah and explain its harmful effect." }, { "title": "Ruling on celebrating the Prophet's Mawlid during Rabi' Al-Awwal in his honor", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-celebrating-mawlid-during-rabi-al-awwal/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442 AH", "link": null, "summary": "What is the ruling on celebrating the Mawlid (the Prophet’s birthday) in Rabi‘ Al-Awwal as a tribute to the Prophet", "category": ["festivals","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question :What is the ruling on celebrating the Mawlid (the Prophet’s birthday) in Rabi‘ Al-Awwal as a tribute to the Prophet (peace be upon him)?Answer:Paying tribute to the Prophet (peace be upon him) and respecting him should be expressed by belief in all that was revealed to him from Allah; following his Shari‘ah (Islamic law) in beliefs, words, deeds and manners; and by shunning Bid‘ah (innovation in religion). Among the newly-invented practices introduced into the religion is celebrating the Mawlid." }, { "title": "Response to a letter from Shaykh Abdul-Rahman ibn Abdul-Khaliq and weak Hadith that support the demonstrations", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/response-letter-and-weak-hadith-about-demo/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442", "link": null, "summary": "These acts are done out of displaying the rites of Islam and have nothing to do with demonstrations.", "category": ["sects","rulership","hadiths","refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "From Abdul-Aziz ibn Abdullah ibn Baz to the honorable son Shaykh Abdul-Rahman ibn Abdul-Khaliq, may Allah guide him to do what pleases Him and make His religion victorious through him. Amen!As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)I received your honorable letter, dated 14/4/1415 A.H. It pleased me to know your acceptance of my recommendations. May Allah grant you more success and make you and us among the guided callers. He is the Most Generous.I understood what you mentioned concerning the act of demonstration and knew, as you stated, that the Isnad of this narration is weak due to the unreliability of the narrator Is-haq ibn Abu Farwah. Yet, even if this narration is authentic, it is of the acts that took place at the very beginning of Islam before the Hijrah (Prophet’s migration to Madinah) because the Shari’ah was not yet complete.It is well-known that the basic rules of commands, prohibitions, and other aspects of religion rely on the proven principles of Shari’ah set after Hijrah. With regards to Jumu’ah (Friday), ‘Eids Prayers, and other gatherings such as Salat-ul-Kusuf (Prayer at the time of a solar eclipse) and Salat-ul-Istisqa’ (Prayer for rain) the Prophet (peace be upon him) advised us to offer, these acts are done out of displaying the rites of Islam and have nothing to do with demonstrations.May Allah guide us and all Muslims to useful knowledge and act accordingly! May Allah rectify our hearts and deeds! May Allah protect us and all Muslims from the delusive trials and the insinuations of Satan for He is the One Who is capable to do so.As-salamu ‘alaykum warahmatullah wabarakatuh." }, { "title": "Ruling on Jama'at Al-Ahbash", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/misguided-group-habashis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442 AH", "link": null, "summary": "Jama'at-ul-Ahbash (the Habashis) is a misguided group which is against Ahl-ul-Sunnah wal-Jama'ah (adherents to the Sunnah and the Muslim mainstream). They must return to the truth which was followed by the Sahabah and Tabi'un in all aspects of religion; actions and belief. This is better and more lasting for them.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Praise be to Allah Alone. Peace and blessings be upon the last Prophet, his family, and Companions.The Permanent Committee for Scholarly Research and Ifta’ has received questions and requests for information about Al-Ahbash Group (the Habashis) and the founder of the group, ‘Abdullah Al-Habashy which was founded in Lebanon. This group has many activities in some European countries, America, and Australia. Therefore, the Committee examined the books and articles published by this group, in which it explains its beliefs, thoughts, and call.Having reviewed these materials, the Committee explains the following for Muslims:First, it is reported in the Two Sahih (authentic) Books of Hadith (Al-Bukhari and Muslim) from the Hadith of Ibn Mas’ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: “The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter.” 1The Hadith also has different wordings. The Prophet (peace be upon him) said: “I advise you to fear Allah, to listen and obey, even if a slave is appointed as your leader. Whoever among you lives after me (i.e. my death), will see differences arise. I urge you to adhere to my Sunnah and the practices of the Rightly-Guided Caliphs; clench your teeth on it (hold fast to it). Beware of newly invented things, for every Bid’ah (innovation) is an error.” (Narrated by Ahmad, Abu Dawud, and Al-Tirmidhi who said, it is a good and authentic Hadith). 2One of the most important characteristics by which those first generations were distinguished and by which they achieved a higher level of righteousness than other people, was the fact that they referred all their affairs to the Qur’an and the Sunnah. They gave precedence to the Qur’an and the Sunnah over all views, regardless of who supported them. They understood the texts of the noble Revelation (the Qur’an and the Sunnah) in accordance with the principles of Shari’ah and Arabic language. The Shari’ah was completely adopted in both general and specific issues. The ambiguous texts were explained by decisive texts. Hence, they upheld the Shari’ah, adhered to it, and held fast to it. They did not add anything to it or take anything away from it. How could they add or omit anything from the religion when they were adhering to divine texts which are free of mistakes and errors?Second, these generations were succeeded by others and Bid’ah (religious innovations) and invented matters emerged among them. Some of them held their own opinions. Those people forsook the divine texts and deliberately misinterpreted and distorted them to suit people’s desires and ideas. Thus, they disobeyed the Messenger, and followed other than the way of the believers. Allah (Exalted be He) says: “And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination!” [al-Nisa: 115]It is a part of the favor of Allah (Exalted be He) towards this nation that He chooses scholars throughout time to refute every Bid’ah which distorts Islam, contaminates its purity, and competes with or tries to destroy the Sunnah. This is the fulfillment of Allah’s Promise to protect His religion, as He says: “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).” [al-Hijr: 9]Moreover, according to the Hadith which was authentically reported in Sahih, Sunan and Masanid (Compilations of Hadith) and others, the Prophet (peace be upon him) said: “A group of people from my Ummah will continue to obey Allah’s Command, and those who desert or oppose them shall not be able to do them any harm and they will be prevailing over the people.” 3 The Hadith has another wordings.Third, during the last quarter of the fourteenth century AH, a group emerged whose leader was ‘Abdullah Al-Habashy. He moved from Abyssinia (Ethiopia) to the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) taking his misguidance with him. He moved about in that region until he settled in Lebanon where he started to call people to his group. The number of his followers increased and started to spread his ideas which are a mixture of the ideas of Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), Al-Quburiyyah (Grave-worshippers) and Sufis. He fanatically supported his ideas by engaging in debates and printing books and leaflets to propagate them.Anyone who reads what has been written and published by this group will clearly see that their beliefs go beyond the pale of Islam, meaning, Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). Among their false beliefs, for example are the following (for example and not exclusively): With regard to the issue of faith, they follow the school of thought of Al-Irja’ [those who believe that sin does not matter as long as the person is a believer] which is condemned in Islam 4.It is known that the ‘Aqidah (creed) of the Muslims, which was that followed by the Companions,the Tabi’un (Followers, the generation after the Companions of the Prophet) and those who follow their steps until the present day, is that Iman (faith) is the matter of words spoken by the tongue, belief is what is held in the heart and actions are what are done by the body. Belief must be accompanied by submission to the laws of Islam, otherwise the so-called faith is not valid. There are many reports from the pious Predecessors which confirm this belief, for example the words of Imam Al-Shafi’i (may Allah be merciful to him): “Among the consensus of the Companions, the Tabi’un, those who came after them and those whom we have met, is that they say: faith is words, actions and intentions; one of these three will not be complete without the other two.” They allow calling, seeking refuge with the dead and seeking help from them instead of Allah (Exalted be He). 5This is major Shirk (associating others with Allah in His Divinity or worship) according to the texts of the Qur’an, the Sunnah and the Ijma’ (consensus of scholars). This major shirk is the same as the religion of the earlier polytheists of Quraysh and others, as Allah (Exalted be He) says: “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.”” [Yunus: 18]Allah (Glorified and Exalted be He) says: “So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” [al-Zumar: 2-3]He also says: “Say (O Muhammad صلى الله عليه وسلم): “Who rescues you from the darkness of the land and the sea (dangers like storms), (when) you call upon Him in humility and in secret (saying): If He (Allâh) only saves us from this (danger), we shall truly be grateful.” Say (O Muhammad صلى الله عليه وسلم): “Allâh rescues you from this and from all (other) distresses, and yet you worship others besides Allâh.”” [al-An’am: 63-64] and He also says: “And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.” [al-Jinn: 18]Allah (Exalted be He) says: “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad صلى الله عليه وسلم) like Him Who is the All-Knower (of everything).” [al-Fatir: 13-14]The Prophet (peace be upon him) said: “Supplication (du’a) is itself the worship.” 6 This was narrated by the compilers of Sunan (Hadith compilations classified by jurisprudential themes) with a sound chain of narration. There are many Ayahs and Hadiths in this context which indicate the same meaning. These indicate that the earlier polytheists knew that Allah (Exalted be He) was the Creator, the Provider, the One Who brings benefit or the One Who is Able to cause harm.They only worshipped their gods so that they would intercede for them with Allah (Exalted be He) and bring them closer to Him and thus, they committed major shirk. Allah (Exalted be He) described them as disbelievers and polytheists and commanded His Prophet (peace be upon him) to fight them in order to devote worship to Allah alone as He says: And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allâh) and the religion (worship) will all be for Allâh Alone [in the whole of the world]. Scholars have written many books on this topic in which they have clearly explained the true Islam with which Allah (Exalted be He) sent His Messengers and revealed His Books.They also discussed the religion and beliefs of the people of Jahiliyyah (pre-Islamic time of ignorance), and their beliefs and their actions which went against the laws of Allah (Exalted be He). One of the best writers on this topic was Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful to him), in his numerous books; such as his concise book “Qa’idah Jalilah fi Al-Tawassul wa Al-Wasilah.” In their view, the Qur’an is not the Word of Allah in the true sense. 7It is known from the texts of the Qur’an, the Sunnah and the Ijma’ that Allah (Exalted be He) speaks whenever He wills, in a manner that befits His Majesty (Praised be He) and the Qur’an; both its letters and meanings are from Allah (Exalted be He) in the true sense. Allah (Exalted be He) says: “And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) seeks your protection, then grant him protection so that he may hear the Word of Allâh (the Qur’ân)” [al-Tawbah: 6]Allah (Glorified be He) says: “…and to Mûsâ (Moses) Allâh spoke directly.” [al-Nisa: 164]He also says: “And the Word of your Lord has been fulfilled in truth and in justice.” [al-An’am: 115]He says: “…inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it?” [al-Baqarah: 75]Allah (Glorified and Exalted be He) says: “They want to change Allâh’s Words. Say: “You shall not follow us; thus Allâh has said beforehand.”” [al-Fath: 15]There are many well-known Ayahs transmitted from the Pious predecessors in the same context to confirm this belief, which is stated in the texts of the Qur’an and the Sunnah – to Allah is all praise and blessings. They believe it is obligatory to interpret the texts of the Qur’an and the Sunnah which speak of the attributes of Allah (may He be glorified and exalted).This is contrary to the Ijma’; from the Sahabah, Tabi’un and those who follow their path until the present day. Muslims see it is obligatory to believe in what has been stated in the texts about the Names and attributes of Allah (Exalted be He) without distorting the meanings, denying any of His attributes, discussing the hows and whys or likening any of Allah’s attributes to those of humans. Muslims believe that there is none like unto Allah (Exalted be He) and that He is the All-Hearing, All-Seeing. They do not deny any of His attributes which He has described for Himself. They do not change the words from their (right) places, belie or deny (or utter impious speech against) His Names or Ayahs. They do not discuss the nature of His attributes, or liken His attributes to those of His creation, because there is nothing that can be compared to Him, and He has no equal or rival.Imam Al-Shafi’i (may Allah be merciful to him) said: “I believe in Allah and in what has come from Him as He meant. I believe in the Messenger of Allah and in what has come from him as the Messenger of Allah meant.”Imam Ahmad (may Allah be merciful to him) said: “We believe in those attributes and do not reject any of them. We know that the instructions which the Messenger of Allah brought are true. We do not interpret what the Prophet (peace be upon him) said about the attributes and do not describe Allah with more than He has described Himself.” From their false beliefs, they deny that Allah is above His creation. 8The belief of Muslims, as indicated by Ayahs of the Qur’an, the Hadiths of the Prophet, sound human nature and clear common sense is that Allah is above His creation, over His Throne, and that nothing at all of His creatures’ affairs is hidden from Him. Allah (Exalted be He) says: “…then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty).” [al-A’raf: 54] In seven positions in His Book.Allah says: “To Him ascend (all) the goodly words, and the righteous deeds exalt them (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds)” [Fatir: 10]He also says: “And He is the Most High, the Most Great.” [Al-Baqarah: 255]And said: “Glorify the Name of your Lord, the Most High” [al-A’la: 1],Allah (Glorified and Exalted be He) says: “And to Allâh prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allâh) with humility]. They fear their Lord above them, and they do what they are commanded.” [al-Nahl: 49-50]Along other similar Ayahs. Many authentic Hadiths have been reported from the Prophet (peace be upon him) on this topic; for example, the frequently transmitted story of Mi’raj (ascent to Heavens). The Prophet (peace be upon him) passed through the heavens one by one, until he reached his Lord, Who brought him near and enjoined fifty prayers upon him. He continued to go back and forth between Musa (Moses) and his Lord. He came down from the presence of his Lord to Musa who asked him, “How many (prayers) have been enjoined upon you?” When he told him, he said, “Go back to your Lord and ask Him to reduce them.”So he went back up to his Lord to ask Him to reduce them. It was reported in the Two Sahih (authentic) Books of Hadith (Al-Bukhari and Muslim) that Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “When Allah created the creation, He wrote in His Book, which is with Him above the Throne: ‘Verily, My Mercy prevails over My Anger.’” 9It was reported in the Two Sahih from Abu Sa’id Al-Khudry (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Do you not trust me even though I am the trustworthy man of the One in the Heavens…?” 10It is related in Sahih Ibn Khuzaymah and Sunan Abu Dawud that the Prophet (peace be upon him) said: “The throne is above water; Allah is above the Throne; and He knows your states.” 11It is related in Sahih Muslim and elsewhere about the story of the slave girl and that the Prophet (peace be upon him) said to her, “Where is Allah. She replied: In the heaven. He (peace be upon him) asked her: Who am I? She replied: You are the Messenger of Allah. Then he (peace be upon him) said to her master: Release her for she is a believer.” 12This is the pure belief which was adhered to by Muslims: Sahabah, Tabi’un and those who have followed them sincerely until the present day, praise be to Allah. Because of the great importance of this topic and because there are so much proofs - which exceed one thousand Ayahs and Hadith - scholars have singled them out with special compilations such as Al-Hafizh Abu ‘Abdullah Al-Dhahaby in “Al-‘Ulu lil ‘Aliy Al-Ghaffar”, and Al-Hafizh Ibn Al-Qayyim in “Ijtima‘ Al-Juyush Al-Islamiyyah.”This is the pure belief which was adhered to by Muslims: Sahabah, Tabi’un and those who have followed them sincerely until the present day, praise be to Allah. Because of the great importance of this topic and because there are so much proofs - which exceed one thousand Ayahs and Hadith - scholars have singled them out with special compilations such as Al-Hafizh Abu ‘Abdullah Al-Dhahaby in “Al-‘Ulu lil ‘Aliy Al-Ghaffar”, and Al-Hafizh Ibn Al-Qayyim in “Ijtima‘ Al-Juyush Al-Islamiyyah.” They speak ill about some of the Sahabah. 13For example, they speak ill about Mu’awiyah (may Allah be pleased with him) in a way that resembles that of Al-Rafidah (a Shi’ah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet). It is the duty of Muslims not to discuss what happened among the Sahabah (may Allah be pleased with them all), safeguarding their tongue to mention the trial along with believing that all of them were good and virtuous because they accompanied the Messenger of Allah (peace be upon him). It was reported that the Prophet (peace be upon him) said: “Do not abuse my Companions for if anyone of you spent gold equal to Uhud (in Allah’s Cause) it would not be equal to a Mud or even a half Mud spent by one of them.” (Related by Al-Bukhari and Muslim). 14Allah (Glorified and Exalted be He) says: “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.” [al-Hashr: 10]This is the sound belief concerning the Companions of the Prophet (peace be upon him) which is the belief of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) throughout the centuries. Imam Abu Ja’far Al-Tahawy (may Allah be merciful to him) said, explaining the beliefs of Ahl-ul-Sunnah wal-Jama’ah: “We love the Sahabah of the Messenger of Allah (peace be upon him), but we do not exaggerate our love for any of them. We do not disown any of them. We hate those who hate them, and we do not say anything but good about them (Sahabah).”Love for them is true religion, faith and goodness; hatred for them is kufr, hypocrisy and transgression. Fourth, what we may note about this group is that they follow strange fatwas, which go against the Shari’ah texts. For example, they permit gambling with the unbelievers to take away their money; they permit stealing the unbelievers’ crops and animals on the condition that it will not cause fitnah (trial); they permit dealing in Riba (usury) when dealing with the unbelievers; and they permit dealing in lotteries, which is unlawful.The following are some of the matters they adhere to which are obviously against the Shari’ah: They permit looking at non-Mahram women (not a wife or an unmarriageable female relative) in a mirror or through a screen lustfully. They say that frequent looking at a non-Mahram woman is lawful. 15 They say that it is permissible for men to look at any part of non-Mahram women. 16 It is lawful if a woman goes out applying make-up and perfume without having the intention to seduce men. 17 They permit free mixing of men and women 18 along with other odd and outrageous fatwas which go against Shari’ah; considering some of major sins permissible.We ask Allah to keep us safe from the causes which provoke His wrath and bring about His punishment.Fifth, from their outrageous means to turn people away from the scholars who have profound knowledge, and to prevent people from reading their books or referring to the reports transmitted from them: slandering, belittling and undermining them, and even calling them unbelievers such as Shaykh Al-Islam Abu Al-‘Abbas Ahmad ibn ‘Abdul-Halim ibn ‘Abdul-Salam ibn Taymiyyah (may Allah be merciful to him). Abdullah Al-Habashy wrote a book specifically about this reforming Imam, in which he accused him of being misguided and misled. He attributed words to him that he did not say, and fabricated other lies against him.Allah (Exalted be He) will deal with him, and before Allah all disputing parties will ultimately meet. They also slander the reforming Imam Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him), and his call for reform which he undertook in the Arabian Peninsula, where he called people to follow Tawhid (belief in the oneness of Allah) and leave aside Shirk (associating others with Allah in His Divinity or worship), to honor the texts of the Qur’an and the Sunnah and act according to them, to uphold the Sunnah and eradicate Bid’ah. By his efforts, Allah revived the teachings of Islam that had been forgotten, and through his efforts eradicated all kinds of Bid’ah.The consequences of his call spread - by the grace and favor of Allah - throughout the Islamic world and Allah (Exalted be He) guided many people. However, this misguided group directed their arrows against this call and against the caller; they have fabricated lies and propagated doubts and confusion, and have rejected this clear call to follow the Qur’an and Sunnah. They have done these actions to put people off the truth and to prevent them from following the straight path. We seek refuge with Allah (Exalted be He) against that. No doubt the hatred that this group has towards the great and blessed scholars of this nation is indicative of the hatred that they hold in their hearts towards everyone who calls people to worship Allah Alone and to adhere to Tawhid, which was the belief and the way of the people of the best generations. This group is far away from the essence of true Islam.Sixth, based on what we have said above, and other things that we have not mentioned here, the Committee has decided the following: Jama’at-ul-Ahbash (the Habashis) is a misguided group which is against Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). They must return to the truth which was followed by the Sahabah and Tabi’un in all aspects of religion; actions and belief. This is better and more lasting for them. It is not permissible to follow the fatwas of this group, because they adopt odd views which clearly contradict the Qur’an and the Sunnah, and they follow some far-fetched and corrupt interpretations of some Shari’ah texts. Because of all these reasons, ordinary Muslims should not trust their fatwas or believe them. Their words should not be trusted regarding the Hadiths, whether they are related to the chain of narration or the meaning of Hadith. Muslims in all places must beware of this misguided group and warn others against them. They must beware of falling into their traps under any name or banner, and they should seek reward by advising their followers who have been deceived by them and explain the misguidance in their way of thinking and beliefs.Having stated this clearly to the people, the Committee is asking Allah (Exalted be He) by His Most Beautiful Names and Sublime Attributes to protect Muslims from all fitnahs (trials), both visible and invisible, to guide those Muslims who have gone astray, to reform their affairs, to turn the plots of the plotters against them, and to suffice Muslims against their evil. For Allah is Able to do all things, and He is most Generous in responding.Peace be upon our Prophet Muhammad, his family, Companions and those who followed them with good.See also Shaykh Ibn Baz (May Allah be merciful to him) on Habashis Al-Bukhari, Sahih, Book on testimonies, no. 2652; Muslim, Sahih, Book on merits and virtues, no. 2533; Al-Tirmidhi, Sunan, Book on virtues of the Companions, no. 3859; Ibn Majah, Sunan, Book on judgments, no. 2362; and Ahmad, vol. 1, p. 434. ↩ Al-Tirmidhy, Sunan, Book on knowledge, no. 2676; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4607; Ibn Majah, Sunan, Introduction, no. 44; Ahmad ibn Hanbal, Musnad, vol. 4, p. 126; and Al-Darimy, Sunan, Introduction, no. 95. ↩ Muslim, Sahih, Book on rulership, no. 1037; Al-Tirmidhy, Sunan, Book on trials, no. 2229; Abu Dawud, Sunan, Book on trials and battles, no. 4252; Ibn Majah, Sunan, Book on trials, no. 3952; and Ahmad, Musnad, vol. 5, p. 279. ↩ See Al-Dalil Al-Qawim Ala Al-Sirat Al-Mustaqim, by ‘Abdullah Al-Habashy, pp. 7, 9, and 10. ↩ See, for example, (Bughiat Al-Talib), p. 8; and (Sarih Al-Bayan) by Al-Habashy, p. 57 ↩ Al-Tirmidhy, Sunan, Book on Tafsir, no. 2969; and Ibn Majah, Sunan, Book on supplication, no. 3828. ↩ See, for example, (Izhar Al-‘Aqidah Al-Sunniyah Bi Sharh Al-‘Aqidah Al-Tahawiyah) by ‘Abdullah Al-Habashy, pp. 58-59. ↩ - ↩ Al-Bukhari, Sahih, Book on the beginning of creation, no. 3194; Muslim, Sahih, Sahih on repentance, no. 2751; Al-Tirmidhy, Sunan, Book on supplications, no. 3543; Ibn Majah, Sunan, Book on asceticism, no. 4295; and Ahmad, Musnad, vol. 2, p. 397. ↩ Al-Bukhari, Sahih, Book on expeditions, no. 4351; Muslim, Sahih, Book on Zakah, no. 1064; and Ahmad, Musnad, vol. 3, p. 5. ↩ - ↩ Muslim, Sahih, Book on Masjids and places for Salah, no. 537; Al-Nasa’i, Sunan, Book on Sujud-ul-Sahw, no. 1218; and Abu Dawud, Sunan, Book on Salah, no. 930. ↩ See, for example, (Sarih Al-Bayan) by Al-Habashy, pp. 86-116. ↩ Al-Bukhari, Sahih, Book on merits and virtues, no. 3673; Muslim, Sahih, Book on merits of the Companions, no. 2541; Al-Tirmidhy, Sunan, Book on merits, no. 3861; Abu Dawud, Sunan, Al-Sunnah, no. 4658; Ibn Majah, Sunan, Introduction, no. 161; and Ahmad, Musnad, vol. 3, p. 55. ↩ See, for example, (Bughiat Al-Talib), by Al-Habashy, p. 224. ↩ See, for example, (Bughiat Al-Talib), by Al-Habashy, p. 288. ↩ See, for example, (Bughiat Al-Talib), by Al-Habashy, p. 351. ↩ See, for example, (Sarih Al-Bayan) by Al-Habashy, pp. 178-179. ↩ " }, { "title": "The Messenger (peace be upon him) did not stretch his hand from his grave to anyone", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/false-baseless-sufi-claim/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442", "link": null, "summary": "What all Muslims have to do is to fear Allah and adhere to His Shari'ah, which is indicated in His Noble Book and in the Sunnah of His trustworthy Messenger, and beware of anything that goes against that.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A brother from Dar’a, Syria asks: What is the correct opinion about the stories narrated from one of the famous leaders of Sufism, Al-Sayyid Ahmad Al-Rifa’i that he visited the Mosque of the Prophet (peace be upon him) in Al-Madinah and supplicated at the Prophet’s grave. The Messenger (peace be upon him) then stretched his hand out to him and he kissed it? This is a widespread belief among the followers of his Tariqah (Sufi order). It is a belief they hold firmly, even though he lived in the 6th century A.H. How true is this story?Answer:This is false and baseless, because the Prophet (peace be upon him) died as decreed by Allah (Glorified be He) who says: “Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die.” [al-Zumar: 30]According to a Sahih Hadith, the Prophet (peace be upon him) said: “Allah has angels roaming around the land; if they find anyone greeting me, they carry back these greetings to me.” 1He (peace be upon him) said: “There is no one who sends greetings upon me but Allah will restore my soul to me so that I may return his greeting.” 2He (peace be upon him) said: “The most excellent of your days is Friday; so invoke more blessings on me on that day, for your blessings will be submitted to me. The people asked: O Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth to consume the bodies of the prophets.” 3There are many Hadiths which say similar things but it is not narrated that the Prophet (peace be upon him) said that he would shake hands with anybody. This indicates that this story is false. Even if we were to assume that it is true, then it could be that this was a shaytaan (devil) who shook hands with him in order to deceive him and lead him and others astray.What all Muslims have to do is to fear Allah and adhere to His Shari’ah, which is indicated in His Noble Book and in the Sunnah of His trustworthy Messenger, and beware of anything that goes against that. May Allah reform the Muslims and grant them understanding of His religion and cause them to adhere to His Shari’ah, for He is the Most Generous, Most Kind. Narrated by Al-Nasa’i, Book on Sujud-ul-Sahw, no. 1265; Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, nos. 3484, 3993, and 4093; and Al-Darimy, Book on heart-softening narrations, no. 2655. ↩ Narrated by Abu Dawud, Book on rituals, no. 1745; and Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 10395. ↩ Narrated by Nasa’i, Book on Friday, no. 1357; Abu Dawud, Book on Salah, nos. 883 and 1308; and Ahmad, Section on the Hadiths narrated by Al-Madinah narrators, no. 15575. ↩ " }, { "title": "Comments on some books of Shaykh Abdul-Rahman ibn Abdul-Khaliq", "date": "2020-09-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/comments-on-books-shaykh-ibn-abdul-khaliq/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 16, 1442", "link": null, "summary": "Such a saying from you is false for scholars of Saudi Arabia know about all contemporary problems and they wrote many books on them. All praise be to Allah Alone, I am one of scholars who dealt with contemporary problems and I wrote uncountable writings on them.", "category": ["fatwas","refutals","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "From Abdul-Aziz ibn Abdullah ibn Baz to the honorable son Shaykh Abdul-Rahman ibn Abdul-Khaliq, may Allah guide him to do what pleases Him and make His religion victorious through him. Amen!As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)I received your letter dated 8/3/1415 A. H. And that was handed to me by the honorable brother ‘A. Kh. S. All that you explained in your letter is clear. May Allah grant you guidance and success.I was so delighted by what you mentioned that you abide by the practice of the Salaf (righteous predecessors) and those who followed them rightly. I was pleased with your statement that all things you stated that oppose the way of the Salaf were only mistakes or due to forgetfulness and I was delighted by your mentioning that you are keen to know your mistakes to correct them in case they are truly ascribed to you.I was also happy because of your declaration that you forgive and pardon those who wronged you and that you seek to be rewarded by Allah (Glorified and Exalted be He) for this etc. However, I received your letter on the thirtieth of the month of Safar 1415 A.H. After the forty-second session of the Council of Senior Scholars had ended. If we need to review your letter in the Council, we will do so next session In sha’a-Allah (if Allah wills).Following are the names of your books that I have comments on: First: Usul Al-‘Amal Al-Jama’i “Basics of collective work”. Second: Al-Khutut Al-Ra’isiyyah Li Ba’th Al-Ummah Al-Islamiyyah. “Main Guidelines for the revival of the Muslim Nation”. Third: Wujub Tatbiq Al-Hudud Al-Shar’iyyah “The Obligation of applying the Islamic legal penalties”. Fourth: Mashru’iyyat Al-Jihad Al-Jama’i “Legality of collective fighting/striving in the Cause of Allah”. Fifth: Al-Wasayah Al-`Ashr “The ten commandments”. Sixth: Fusul Min Al-siyasah Al-Shar’iyyah “Chapters from Islamic law based policy”. Seventh: A comment on a tape entitled: Al-Madrasah Al-Salafiyyah “School of Salafiyyah’ those following the way of the righteous predecessors’”.Firstly:You mentioned in your book Usul Al-‘Amal Al-Jama’i (pp. 10-11) what reads: “Some of those who are ascribed to the call of Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him) claimed that whoever starts a Jama’ah (group) for Da`wah (calling to Islam) and Jihad (fighting/striving in the Cause of Allah) is a Kharijite (member of a separatist group called Khawarij that believes committing a major sin amounts to disbelief)”. “They also claimed that ‘the governmental’ regime and parties contradict Din (religion).” Moreover, you claimed that some of the seekers of knowledge who attribute themselves to Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him) gave the contemporary rulers rights that were neither given to Abu Bakr Al-Siddiq nor Umar ibn Al-Khattab, and that, as far as you know, has no precedence in the whole Muslim history and had not been mentioned by any trustworthy scholar in any book. Such rights are: no one is permitted to enjoin Ma`ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) or forbid Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) unless they get permission from the Imam (ruler) and that it is impermissible to repel any attack against Muslim territories unless the Imam permits so. You mentioned that the advocates of the foregoing thus gave the ruler the same attributes of the Lord (Glorified and Exalted be He). Truth thus is what the ruler ordains and falsehood is what he declares Haram (prohibited). According to such seekers of knowledge, whatever the Imam does not decide should not be decided by anybody else. In other words, whatever affairs of Din and interests of Muslims the Imam neglects, Muslims have to ignore in order not to displease the Imam.”This is what you mentioned in your book.Nevertheless, I do not know that any of the followers of Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him) said so. You then did not refer to the source book from which you cited this or the person who told you so. Otherwise, you have to acknowledge that you were mistaken, that such a claim has no valid root and that you now know that none of the followers of Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him) had said so. You also have to verify the authenticity of your sources in your future writings and your aim should be clarifying the truth and falsehood without mentioning names of people except when necessary.Secondly:You said in your tape Al-Madrasah Al-Salafiyyah: “Scholars of Saudi Arabia are totally unaware and ignorant of contemporary problems… (and that) their Salafiyyah is a traditional worthless one.”Such a saying from you is false for scholars of Saudi Arabia know about all contemporary problems and they wrote many books on them. All praise be to Allah Alone, I am one of scholars who dealt with contemporary problems and I wrote uncountable writings on them. All praise be to Allah Alone, scholars of Saudi Arabia are amongst the most knowledgeable scholars of the way of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). They follow the same understanding of our Salaf regarding Tawhid (belief in the Oneness of Allah), issues relating to Allah’s Names and Attributes, issues relating to warning against Bid’ahs (innovations in the religion), etc. Thus if you are ignorant of all this, you have to read the series of Ibn Qasim called Al-Durar Al-Sunniyyah, the Fatwas of our Shaykh Muhammad ibn Ibrahim (may Allah be merciful to him), and our own writings on this i.e. our Fatwas and published books.Undoubtedly, what you said about the scholars of Saudi Arabia is untrue and a serious mistake. You thus have to correct yourself and declare this in local newspapers in Kuwait and Saudi Arabia. I ask Allah (Exalted be He) to guide us all, to help us return to the truth and stay firm on it. Verily, Allah (Glorified be He) is the Best One to be asked.Thirdly:You mentioned in your book Al-Khutut Al-Ra’isiyyah Li Ba’th Al-Ummah Al-Islamiyyah pp. 72-73:“Our Arab and Islamic countries do not generally apply Shari`ah (Islamic law) except to some of the personal status issues. However, all our countries with no exception follow laws of the West or the East regarding all financial transactions and political and international laws. The same applies to criminal laws such as Hudud (ordained punishments for violating Allah’s Law) are imported and fabricated etc.”, p. 78.Such generality is incorrect for, all praise be to Allah Alone, Saudi Arabia applies Shari’ah, establish Hudud, and Shar’i (Islamic legal) courts have been founded all over the Saudi Arabian Kingdom. Nevertheless, I do not claim that Saudi Arabia or any other country is infallible. Besides, I came to know that the sultan of the government of Brunei ordered that Shari`ah has to be applied with regard to all matters and under all circumstances. You then have to withdraw such a statement and declare so in local newspapers of the Kingdom of Saudi Arabia and Kuwait. Had you said “most of the Arab and Muslim countries…”, this would have been convenient as it is the reality of the matter. I ask Allah to grant us all guidance and success.Fourthly:You mentioned in your book Wujub Tatbiq Al-Hudud Al-Shar’iyyah p. 26:“Removing the causes of crime before applying the punishment: Apart from fanaticism and ignorance I say: ‘It is definitely impermissible to apply the Shar’i punishment before removing the reasons of the crime. We have to excuse the criminal if they were under the influence of monopoly, injustice, the absence of social solidarity, and the spread of selfishness.I say: in such a society there may be excuses for whoever is obliged to commit theft and whoever is obliged to commit Zina (adultery) to support her child, old mother, or sick father. I think it is a sign of naivety and ignorance that we punish the adulterer or the fornicator while we allow all kinds of wantonness and libertinism. Therefore, it is neither rational nor wise that we apply Shar’i criminal Hudud before removing all causes of the concerned crimes.’” See p. 27.Again, what has been mentioned above is incorrect. It contradicts truth and I do not know of any scholar who said the same except a narration that `Umar (may Allah be pleased with him) suspended the application of theft Hadd (ordained punishment for violating Allah’s Law) during the year of famine. However, even if such a narration is Sahih (authentic), the issue still needs Ijtihad (juristic effort to infer expert legal rulings) and insight.Anyway, explicit texts of the Qur’an and Sunnah (whatever is reported from the Prophet) clearly state the obligation of inflicting the Hadd on whomever is proven to be guilty.You have thus to withdraw what you have mentioned in this book and declare this in local newspapers in Kuwait and Saudi Arabia. You also have to declare so in a special book in which you withdraw all your mistakes. It is well known that truth is firm as ‘Umar (may Allah be pleased with him) said to Abu Musa Al-Ash`ary (may Allah be pleased with them all). Consequently, returning to the truth is better than persisting in falsehood.May Allah guide us all to what pleases Him! May He protect us all from the causes of His Anger!Fifthly:You called in your book Mashru’iyyat Al-Jihad p. 28, 37, 39 and your book Al-Wasaya Al-‘Ashr p. 71, 44 to dividing Muslims into groups and parties and mentioned that such division is a good phenomenon.Nevertheless, it is well known that your call referred to above opposes the Qur’an and Hadith. For example, Allah (Glorified be He) says: “And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” [Aal Imran: 103]Allah (Glorified and Exalted be He) also says: “Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad (peace be upon him) have no concern in them in the least.” [Al-An’am: 159]There are many other Ayahs (Qur’anic verses) to the same effect.Moreover, the Prophet (peace be upon him) said: “Allah is pleased with three things you do: that you worship Him and do not associate anything with Him, that you take hold of the rope of Allah altogether and that you give good counsel to the one to whom Allah gives command over you.” 1 There are many other Hadiths to the same effect.You have thus to withdraw this and declare it in local newspapers as well as in the book in which I advised you earlier to compose and mention all the mistakes you corrected.Sixthly:You mentioned in your book Fusul Min Al-Siyasah Al-Shar’iyyah pp. 31-32 that demonstrations were amongst the means that the Prophet (peace be upon him) used to make Da`wah.As I do not find any text to prove this, please tell me your reference and source of information. If you do not have an authorized source for the foregoing allegation, then you have to withdraw it. It is considerable to mention that I do not know any text to prove such a claim. It is well known that demonstrations lead to many evils. Anyway, if there is a Sahih text on demonstrations, this has to be completely clarified so that corrupters do not use it as proof for their false demonstrations.Finally, I ask Allah (Exalted be He) to help us all to acquire beneficial knowledge, to do good deeds, to set right all our hearts and actions, to make us amongst the guiding and the guided people. Verily, Allah is the Most Generous, the Most Bountiful.As-salamu `alaykum warahmatullah wabarakatuh. Muslim, Sahih, Book on judicial decisions, no. 1715; Ahmad ibn Hanbal, Musnad, vol. 2, p. 367; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1863. ↩ " }, { "title": "The existence of Gog and Magog and attributing them to human beings", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/yajuj-majuj-are-human-beings/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "They are human beings from the children of Adam, the father of mankind. They are living on this earth in the Furthest East.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Are Ya’juj and Ma’juj (Gog and Magog), that were mentioned in the Qur’an, on this Earth or are they in another world? Are they human beings or not?Answer:They are human beings from the children of Adam, the father of mankind (peace be upon him). They are living on this earth in the Furthest East. Allah (Exalted be He) says about Dhul-Qarnayn: “Then he followed another way, Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allâh) had provided no shelter against the sun. So (it was)! And We knew all about him (Dhul-Qarnain). Then he followed (another) way, Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: “O Dhul-Qarnain! Verily Ya’jûj and Ma’jûj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?” He said: “That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. “Give me pieces (blocks) of iron;” then, when he had filled up the gap between the two mountain-cliffs, he said: “Blow;” then when he had made them (red as) fire, he said: “Bring me molten copper to pour over them.” So they [Ya’jûj and Ma’jûj (Gog and Magog)] could not scale it or dig through it. (Dhul-Qarnain) said: “This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true.” And on that Day [i.e. the Day Ya’jûj and Ma’jûj (Gog and Magog) will come out], We shall leave them to surge like waves on one another; and the Trumpet will be blown, and We shall collect them (the creatures) all together.” [al-Kahf: 89-99]Dhul-Qarnayn and those who passed by them from the east or the west are all human beings. For more information, you can read the story of Dhul-Qarnayn in Surah al-Kahf and its interpretation in Tafsir Al-Tabari, Ibn Kathir, Al-Baghawi, and other reliable books of exegesis in order to understand the story and to find a detailed answer for your question.It was authentically narrated that the Prophet (peace be upon him) said: “Allah will say (on the Day of Resurrection): ‘O Adam.’ Adam will reply: ‘Labbaik wa Sa’daik’, and all the good is in Your Hand.’ Allah will say: ‘Bring out the people of the fire.’ Adam will say: ‘O Allah! How many are the people of the Fire?’ Allah will reply: ‘From every one thousand, take out nine-hundred-and ninety-nine.’ At that time children will become hairy headed, every pregnant female will have a miscarriage, and one will see mankind as drunken, yet they will not be drunken, but dreadful will be the Wrath of Allah. The companions of the Prophet (peace be upon him) asked: ‘O Allah’s Messenger! Who is that (excepted) one?’ He said: ‘Rejoice with glad tidings; one person will be from you and one-thousand will be from Gog and Magog …’” 1 This Hadith was reported by Al-Bukhari and Muslim. Al-Bukhari, Sahih, Book on prophets, no. 3348; Muslim, Sahih, no. 222, Book on faith; and Ahmad, Musnad, vol. 3, p. 33. ↩ " }, { "title": "Will the Antichrist appear?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/will-al-dajjal-appear/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Imam Al-Bukhari has a chapter in his Sahih Book of Hadith dedicated to References to Al-Masih- ad-Dajjal that includes ten Hadiths about him.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Will Al-Masih-ul-Dajjal (the Antichrist) appear, because - from what I have read - some scholars have confirmed this while others deny it?Answer:Yes, Al-Masih-ul-Dajjal will appear. There are clear Sahih (authentic) and Mutawatir (Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) Hadiths that have affirmed this. Imam Al-Bukhari (may Allah be merciful to him) has a chapter in his Sahih Book of Hadith dedicated to “References to Al-Masih-ul-Dajjal” that includes ten Hadiths about him. These Hadiths were explained by Al-Hafizh Ibn Hajar (may Allah be merciful to him) in his book: “Fath Al-Bari”. You may refer to that book or any other books of Sunan (Hadith compilations classified by jurisprudential themes) that elaborate on this issue." }, { "title": "Who is Imam Al-Mahdy?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/who-is-al-mahdy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Al-Mahdy is a man from Ahlul-Bayt , who will appear before the descent of Jesus, peace be upon him, to call to Islam.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Who is Al-Mahdy and what are the Signs of the Hour?Answer:Al-Mahdy is a man from Ahl-ul-Bayt (members of the Prophet’s extended Muslim family), who will appear before the descent of ‘Isa (Jesus, peace be upon him) to call to Islam. Through Al-Mahdy, Allah will re-establish the evidences and guide many people. If you want to increase your knowledge on this topic, read what was written by Ibn Kathir (may Allah be pleased with him) in his book Al-Nihayah." }, { "title": "Who are Gog and Magog and where are they?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/who-are-yajuj-majuj-and-where-are-they/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Ya'juj and Ma'juj are from Bani Adam or human beings, from the line of Yafith ibn Nuh. They live in Asia, in northern China.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:Who are Ya’juj and Ma’juj (Gog and Magog), which continent do they possibly live in, and are they on the earth?Answer:Ya’juj and Ma’juj are from Bani Adam (human beings, descendents from Prophet Adam, peace be upon him) from the line of Yafith ibn Nuh (peace be upon him). They live in Asia, in northern China. They live on earth, like other human beings, they have great strength and boldness, and they used to spread mischief on earth.Allah (Exalted be He) says, “when describing the journey of Dhul-Qarnayn to the Far East and the reforms he made during this journey: Then he followed another way, Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allâh) had provided no shelter against the sun. So (it was)! And We knew all about him (Dhul-Qarnain). Then he followed (another) way, Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: “O Dhul-Qarnain! Verily Ya’jûj and Ma’jûj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?” He said: “That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. “Give me pieces (blocks) of iron;” then, when he had filled up the gap between the two mountain-cliffs, he said: “Blow;” then when he had made them (red as) fire, he said: “Bring me molten copper to pour over them.” So they [Ya’jûj and Ma’jûj (Gog and Magog)] could not scale it or dig through it. (Dhul-Qarnain) said: “This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true.” And on that Day [i.e. the Day Ya’jûj and Ma’jûj (Gog and Magog) will come out], We shall leave them to surge like waves on one another; and the Trumpet will be blown, and We shall collect them (the creatures) all together.” [al-Kahf: 89-99]" }, { "title": "Warning against the bad deeds of Fasiq persons is not tale-bearing", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/warning-against-fasiq-is-not-tale-bearing/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "Warning against Fasiqs or people flagrantly violating Islamic law and those who commit major sins is obligatory.", "category": ["fatwas","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:Someone is known for their misbehavior and they publicly commit a major sin such as drinking alcohol. Thus, we are advised to keep away from that person and not to deal with him. Is this permissible?Answer:Warning against Fasiqs (people flagrantly violating Islamic law) and those who commit major sins is Wajib (obligatory). If a Muslim fears that his brothers will be affected by the misbehavior of Fasiqs, they have to expose the latter so that no one is deceived by them. Moreover, advising Fasiqs and those who commit major sins is also Wajib for it may be that Allah (Exalted be He) guides them. The Prophet (peace be upon him) said: ‘Religion is based on advising one another’, and repeated it three times. Upon this we said: ‘For whom?’ He replied: ‘For Allah, His Book, His Messenger and for the leaders and the general Muslims’. (Related by Muslim from the Hadith of Tamim ibn Aws Al-Dary, may Allah be pleased with him). 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 55; Al-Nasa’i, Sunan, Book on Al-Bay`ah, no. 4197; Abu Dawud, Sunan, Book on manners, no. 4944; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 102. ↩ " }, { "title": "Ruling on using hair medicines", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/using-hair-medicines/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "If a person suffers hair loss and becomes bald, will it be permissible to use medication to generate hair growth?", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:If a person suffers hair loss and becomes bald, will it be permissible to use medication to generate hair growth?Answer:It is permissible to use medication to prevent hair loss if this involves no harm." }, { "title": "The trial of Al-Dajjal", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/trial-of-al-dajjal/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "It is authentically reported from the Prophet - peace be upon him - that Al-Masih Al-Dajjal will appear at the end of time and will command the sky to rain, so it will, and command the earth to bring forth vegetation, so it will.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:We heard about the story of Fitnah (trial) of Al-Masih-ul-Dajjal (the Antichrist), that he will command the sky to rain and the earth to produce and bring out its treasures, and kill a man and revive him again. Our teachers say that what Al-Dajjal will do will not be real, they will be illusions by which he will delude people. Appreciate your guidance may Allah guide you!Answer:It is authentically reported from the Prophet (peace be upon him) that Al-Masih Al-Dajjal will appear at the end of time and will command the sky to rain, so it will, and command the earth to bring forth vegetation, so it will. He will kill a Mu’min (believer) and order him to come back to life, so he will. Afterwards, Al-Dajjal will tell the man: “I am your lord”, the man will reply: “You have told a lie, you are the One-Eyed Liar of whom the Messenger of Allah (peace be upon him) told us. By Allah I have only become more certain of you (i.e. your identity).” Al-Dajjal will then want to kill him, but he will not be permitted to do so. He (Al-Dajjal) will also claim deism. The Prophet (peace be upon him) has clarified three signs indicating his lie in claiming deism.The first of which is that he is one-eyed (blind in his right eye) and Allah (Exalted be He) is not one-eyed. The second is that the word Kafir (disbeliever) is written between his eyes, and this word will be read by every literate and illiterate believer. The third is that he will be seen in the worldly life, while Allah (Exalted be He) will only be seen in the Hereafter.This is denoted in the Hadith narrated on the authority of Al-Nawwas ibn Sam’an (may Allah be pleased with him) in Sahih Muslim in the Chapter on Mentioning the Afflictions of Al-Dajjal regarding the saying of the Prophet (peace be upon him): “He will come to some people and call them, and they will believe in him and respond to him. Then he will command the sky to rain, and the earth to bring forth vegetation.” 1The Prophet (peace be upon him) also said: “Then he will call a man brimming with youth, and will strike him with a sword and cut him in two pieces, then (he will move the pieces apart from one another) the distance between an archer and his target. Then he will call him, and he (the man) will come forward smiling, his face beaming with joy.” 2In another narration by Muslim, Abu Sa’id Al-Khudry (may Allah be pleased with him) narrated: “A person being the best of men or the best amongst men, will go out to him (Al-Dajjal) and say, “I bear witness that you are the Dajjal (the Antichrist) of whom the Messenger of Allah (peace be upon him) told us.” Al-Dajjal will say, “What do you think if I kill the man then bring him back to life, will you have any doubts (in me)? They will say, “No.” So, he will kill him then bring him back to life. The man (the believer) will thereafter say, “By Allah, I have never been more certain about you than I am now. Al-Dajjal will then want to kill him (again) but he will not be permitted to do so.” 3Muslim also narrated: “Al-Dajjal will have water and fire with him. His fire will clearly look like water and his water will clearly look like blazing fire, so do not destroy yourselves.” 4This last Hadith is the one indicating artifice (Qumrah), but the rest of the events will be a real fact that Allah will bring about at the hands of Al-Dajjal together with the evidence of his lie in claiming deism, as a Fitnah (Trial) through which good and evil will be distinguished. Muslim (may Allah have mercy upon him) said: Abu Khaythamah Zuhayr ibn Harb told us on the authority of Al-Walid ibn Muslim on the authority of ‘Abdul-Rahman ibn Yazid ibn Jabir on the authority of Yahya ibn Jabir Al-Ta’iy, The judge of Homs on the authority of ‘Abdul-Rahman ibn Jubayr on the authority of his father Jubayr ibn Nufayr Al-Hadramy that he heard Al-Nawwas ibn Sam`an Al-Kilaby.Also, Muhammad ibn Mahran Al-Razy told me by the same sanad (chain of narrators) regarding the narration of Al-Nawwas ibn Sam`an that: “He (Al-Dajjal) will come to some people and call them, and they will believe in and respond to him. Then he will command the sky to rain, and the earth to bring forth vegetation, and their cattle will come back to them in the evening, with their humps very high, their udders full of milk, and their flanks stretched. Then he will come to another group of people and call them, but they will reject him. So he will leave them and they will be stricken with famine, with none of their wealth in their hands.” 5In the Hadith also: “He will call a man who is brimming with youth, and will strike him with a sword and cut him in two, then (he will put the pieces apart from one another) the distance of an archer from his target. Then he will call him, and the young man will come forward smiling, with his face beaming with joy.“…etc. 6In another narration by Muslim on the authority of Abu Sa’id Al-Khudry reads: “A person being the best of men or the best amongst men, will go out to him (Al-Dajjal) and say, “I bear witness that you are the Dajjal (the Antichrist) of whom the Messenger of Allah (peace be upon him) told us.” Al-Dajjal will say, “What do you think if I kill the man then bring him back to life, will you have any doubts (in me)? They will say, “No.” So, he will kill him then bring him back to life. The man (the believer) will thereafter say, “By Allah, I have never been more clear-sighted than I am now. Al-Dajjal will then want to kill him (again) but he will not be permitted to do so.” 7 Kitab Al-Fitan (Book of Trials), Al-Masih-ul-Dajjal (the Antichrist) Chapter, Part 18 Muslim, Sahih, Book on trials and signs of the Hour, no. 2937; Al-Tirmidhi, Sunan, Book on trials, no. 2240; and Ahmad, Musnad, vol. 4, p. 182. ↩ Muslim, Sahih, vol. 8, p. 197; and Ibn Mandah, Al-Iman, no. 1027. ↩ Muslim, Sahih, vol. 8, p. 199. ↩ Al-Bukhari, Sahih, Book on trials, no. 7130; and Muslim, Sahih, Book on trials and signs of the Hour, no. 2934. ↩ Muslim, Sahih, Book on trials and signs of the Hour, no. 2937; Al-Tirmidhy, Sunan, Book on trials, no. 2240; and Ahmad, Musnad, vol. 4, p. 182. ↩ Muslim, Sahih, Book on trials and signs of the Hour, no. 2937; Al-Tirmidhy, Sunan, Book on trials, no. 2240; Ibn Majah, Sunan, no. 4075. ↩ Al-Bukhari, Sahih, Book on Hajj, no. 1882; Muslim, Sahih, Book on trials and signs of the Hour, no. 2938; and Ahmad, Musnad, vol. 3, p. 36. ↩ " }, { "title": "Treatment with rock hyrax dung", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/treatment-with-rock-hyrax-dung/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "The dung of rock hyrax is used as a cure for many diseases and is sold by spice traders. Is it permissible to use it for treatment?", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:The dung of rock hyrax is used as a cure for many diseases and is sold by spice traders. Is it permissible to use it for treatment?Answer:The rock hyrax is lawful and a Muslim is permitted to hunt it and eat its meat. In principle, the animal whose meat is edible, its dung and urine are lawful to use. Therefore, using the dung of rock hyrax for treatment is legally permissible." }, { "title": "Treating tooth problems", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/treating-tooth-problems/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Is pulling out natural teeth and replacing them with artificial ones considered an offence of trying to change the creation of Allah?", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:Is pulling out natural teeth and replacing them with artificial ones considered an offence of trying to change the creation of Allah?Answer:There is nothing wrong with treating infected or imperfect teeth by extracting them and replacing them with artificial teeth, if necessary, for this is considered lawful treatment to remove harm. This is not considered a change of the creation of Allah as imagined by the questioner, for what is meant by Allah’s Fitrah (innate pure nature) in His Saying, “No change let there be in the creation of Allah” [al-Rum: 30] is the religion of Islam." }, { "title": "Treating the mentally retarded", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/treating-mentally-retarded/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is not permissible to refuse to treat the mentally and physically retarded if the cure is possible, even if his treatment costs a lot as long as it is affordable.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:Is it permissible to refuse to treat a mentally and physically retarded person because his treatment will cost a lot of money which can be spent on another patient who can benefit society? It should be mentioned that the retarded patient is of no social benefit and medically he is a burden. Expenditures on such people may reach one million riyals, and these sums could better be spent on others. Not to mention hospital bed fees and the subsequent expenses which affect the treatment of others because of spending on such a patient. This money is from the hospital budget despite the lack of resources.Answer:It is not permissible to refuse to treat the mentally and physically retarded if the cure is possible, even if his treatment costs a lot as long as it is affordable. Being mentally and physically retarded does not violate his sanctity." }, { "title": "Treating enuresis", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/treating-enuresis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "The guidance of the Prophet was to seek treatment and encourage the patient from among his family and Companions to seek it.", "category": ["fatwas","treatments"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:A university student suffers a lot when he makes Wudu’ (ablution), as he stays in the bathroom for more than half an hour. Also, when he leaves the bathroom, he feels that drops of urine come out. Is he considered among those who suffer uncontrolled enuresis, so that he must seek treatment?Answer:If the drops of urine are really discharged after Wudu’ continuously, it will be enuresis that is already known. If the person imagines that drops of urine come out, this will be considered doubts and whisperings that a Muslim must overlook and seek refuge with Allah from the accursed Satan who casts them. The Shari’ah (Islamic law) orders Muslims who suffers enuresis to seek lawful treatment. The guidance of the Prophet (peace be upon him) was to seek treatment and encourage the patient from among his family and Companions to seek it.It was related in Al-Musnad (Hadith compilation) and Sunan (Hadith compilations classified by jurisprudential themes) of Abu Dawud, Al-Tirmidhy and Ibn Majah with an authentic Sanad (chain of narrators) on the authority of Usamah ibn Sharik saying: “I was with the Prophet (peace be upon him) when some Bedouins came asking, “O Messenger of Allah, should we make use of medical treatment?” He replied, “Yes, O Slaves of Allah! Use medication for treatment, for Allah has not made a disease without appointing a remedy for it, except for one disease.” They asked, “What is it?” He (the Prophet) said, “It is old age.”” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Tirmidhi, Sunan, Book on medicine, no. 2038; Abu Dawud, Sunan, Book on medicine, no. 3855; and Ibn Majah, Sunan, Book on medicine, no. 3436. ↩ " }, { "title": "The Foundations and Principles of the Salafi Call", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-origins-and-principles-of-the-salafi-dawah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "The Salafi Da’wah is the call to that which the Messenger ﷺ, his companions (may Allah be pleased with them), and those who followed them in righteousness were upon.", "category": ["manhaj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What are the origins and principles of the Salafi Da’wah?Answer:The Salafi Da’wah is: the call to that which the Messenger ﷺ, his companions (may Allah be pleased with them), and their followers in righteousness were upon, through wisdom, good instruction, and arguing in a way that is best, alongside striving against oneself to act upon what one calls to." }, { "title": "The difference between 'Aqidah and Manhaj", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-difference-between-aqidah-and-manhaj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Accordingly, there is no difference between Aqidah and Manhaj; they refer to the same thing which all Muslims must observe and hold fast to.", "category": ["manhaj","terminology","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There is a current debate about the difference between ‘Aqidah (creed) and Manhaj (methodology) and people have started to say that so-and-so adopts the ‘Aqidah of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) or the Salafiyyah (those following the way of the righteous predecessors) although their Manhaj is not that of Ahl-us-Sunnah wal-Jama’ah. Similar words are said about some of the followers of Jama’at Tabligh, the Muslim Brotherhood, and some other groups. What differentiates between the Manhaj of Ahl-ul-Sunnah wal-Jama’ah and that of Salafiyyah? Is it correct to differentiate between ‘Aqidah and Manhaj?Answer:There is no difference between ‘Aqidah and Manhaj. Both terms refer to what a person believes in their hearts, confesses with their tongues, and acts accordingly with their bodily members. They encompass believing in the Oneness of Allah’s Lordship, Worship, His Names and Attributes, worshipping Him Alone, abiding by His Shari’ah (Islamic law) in words and deeds, and following the Qur’an and the Sunnah as adopted by the Salaf (righteous predecessors) and Imams (initiators of Schools of Jurisprudence). Accordingly, there is no difference between Aqidah and Manhaj; they refer to the same thing which all Muslims must observe and hold fast to." }, { "title": "Will the dead feel the coming of Al-Dajjal?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-dead-feel-coming-al-dajjal/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Al-Masih-ul-Dajjal will appear to those living only. Dead people will not be resurrected except on the Day of Judgment.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Will Al-Masih-ul-Dajjal (the Antichrist) be sent to everyone, alive or dead, or just to those who will be living at the time of his emergence? Will dead people be resurrected during his time?Answer:Al-Masih-ul-Dajjal will appear to those living only. Dead people will not be resurrected except on the Day of Judgment. Allah (Exalted be He) says: “After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” [al-Mu’minun: 15-16]" }, { "title": "Some of the signs of the Hour", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/some-signs-of-the-our/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "There are many Signs of the Hour, and some of them are included in the answer that the Prophet gave to Gabriel when he asked him about the Signs of the Hour.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Would you please explain the Signs of the Hour and tell us how we can protect ourselves from them and what we should do if we witness these Fitnahs (Trials)? May Allah reward you with the best!Answer:There are many Signs of the Hour, and some of them are included in the answer that the Prophet (peace be upon him) gave to Jibril (Gabriel, peace be upon him) when he asked him about the Signs of the Hour: “When a slave gives birth to her master. When the black camel herders compete in (the construction of) tall buildings.” 1The signs also include: The appearance of Al-Masih-ul-Dajjal (the Antichrist), the descent of ‘Isa ibn Maryam (Jesus son of Mary, peace be upon him) from the heavens, the rising of the sun from the west, the emergence of the Beast, the abundance of money to the extent that if someone is given a lot of money, they will not be satisfied, and the spread of Fitnah from which no Arab house will escape.You should read the book entitled Al-Nihayah by Ibn Kathir (may Allah have mercy upon him). This book explains many of the Signs of the Hour and contains many lessons and examples. It also explains how you can protect yourself from the Fitnah. Al-Bukhari, Sahih, Book on Tafsir, no. 50; Muslim, Sahih, Book on faith, no. 10; Al-Nasa’i, Sunan, Book on faith and its laws, no. 4991; Ibn Majah, Sunan, Introduction, no. 64; Ahmad, Musnad, vol. 2, p. 426. ↩ " }, { "title": "Scholars are obliged to enjoin good and forbid evil", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/scholars-are-obliged-to-enjoin-good-and-forbid-evil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "The ruling on this varies according to the degree of availability of the scholars and their level of knowledge and rank.", "category": ["fatwas","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The Qur’an and authentic Sunnah contain texts that signify enjoining good and forbidding evil, and the obligation of clarifying religious issues and advising people. Do these texts indicate that these acts are regarded as an individual obligation on each scholar who is considered liable until he does them; or are they a collective obligation; namely, if some people fulfill the task the burden will be lifted from others?Answer:The ruling on this varies according to the degree of availability of the scholars and their level of knowledge and rank. Sometimes people need to know the Shari`ah ruling on a certain issue, and there is only one scholar available. In such a case, this scholar has an individual obligation to perform the tasks of showing the ruling to those people, helping anyone who is confused, and enjoining the good and forbidding the evil. There are times when many scholars are available for the people, but only one of them is able to do these tasks due to his vast knowledge, high rank, and great eloquence.It is an individual obligation upon this scholar to do these tasks. On the other hand, there may be many scholars who are all able to do these tasks, in which case, it is a collective obligation upon them to do so. If some fulfill the tasks, the burden will be lifted from the others, but if not, they are all considered to be sinners.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on treatment with opium", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-treatment-with-opium/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is not permissible to seek treatment through anything that Allah has prohibited, like opium, hashish, alcoholic drinks or any drug or intoxicant of the sort.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to use opium or alcoholic drinks like vinegar as medication for curing illnesses?Answer:It is not permissible to seek treatment through anything that Allah has prohibited, like opium, hashish, alcoholic drinks or any drug or intoxicant of the sort. Mixing lawful medicine with amounts of unlawful things is not permissible. If, however, the small quantity added to the medicine does not cause intoxication, it will be permissible to use. The added quantity is ineffective; therefore, it is as though non-existent. If the vinegar is not made from alcoholic substances or is made but becomes vinegar without being treated, it will not be considered as a narcotic or an intoxicant and it is thus permissible to use it as a medication or be mixed with food. If, however, the vinegar is produced from alcoholic substances and is later treated to become pure vinegar, it is prohibited to adopt such a process or use the resulting vinegar as a medication or mix it with food." }, { "title": "Ruling on treatment with narcotics", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-treatment-with-narcotics/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Treatment is not allowed by means of unlawful matters, for the legal evidence that proves its prohibition.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdulla ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:As a physician, it is sometimes necessary to use narcotics such as Morphine, Cocaine, and Valium in treatment. What is the ruling on this? What is the ruling on post-mortem anatomy?Answer:Treatment is not allowed by means of unlawful matters, for the legal evidence that proves its prohibition. It was related by Abu Dawud in his Sunan on the authority of Abu Al-Darda’ that the Messenger of Allah said, “Allah has sent down both the disease and the cure and has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful.” 1 Al-Bukhari related in his Sahih (authentic Book of Hadith), on the authority of Ibn Mas’ud that, “Allah did not make your cure in whatever He prohibited for you.”It is reported in the Sunan on the authority of Abu Hurayrah that, “The Messenger of Allah (peace be upon him) forbade malicious medicine (i.e., prohibited or filthy).” 2It is reported in Sahih Muslim on the authority of Tariq ibn Suwayd Al-Al-Ju’fy Al-Hadramy or Suwayd ibn Tariq that he asked the Messenger of Allah (peace be upon him) about Khamr (intoxicant). He forbade (its use) and expressed his disapproval of preparing it. He (Tariq) said, “I prepare it as medicine,” whereupon he (peace be upon him) said, “It is not medicine; rather it is an ailment.” [3]It is reported in the Sunan that when the Prophet (peace be upon him) was asked about Khamr (intoxicant) as a remedy, he said, “It is not medicine; it is an ailment.” Related by Abu Dawud and Al-Tirmidhy 3It is related in Sahih Muslim on the authority of Tariq ibn Suwayd Al-Hadramy who said that, I said, “O Messenger of Allah! In our lands, we have grapes that we squeeze, should we drink of the juice?” The Prophet (peace be upon him) replied in the negative. I appealed to him and said we use it as a remedy. The Prophet (peace be upon him) said, “It is not medicine; it is an ailment.” 4May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Abu Dawud, Sunan, Book on Medicine, no. 3874. ↩ Al-Tirmidhy, Sunan, Book on medicine, no. 2045; Abu Dawud, Sunan, Book on medicine, no. 3870; Ibn Majah, Sunan, Book on medicine, no. 3459; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 446. ↩ Muslim, Sahih, Book on drinks, no. 1984; Al-Tirmidhy, Sunan, Book on medicine, no. 2046; Abu Dawud, Sunan, Book on medicine, no. 3873; Ahmad ibn Hanbal, Musnad, vol. 4, p. 317; and Al-Darimy, Sunan, Book on drinks, no. 2095. ↩ Ibn Majah, Sunan, Book on medicine, no. 3500; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 293. ↩ " }, { "title": "Ruling on treating women's breasts", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-treating-womens-breasts/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "My wife is ill with breast atrophy. Even though the breasts were improving during the period of breastfeeding, they would atrophy soon after.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:My wife is ill with breast atrophy. Even though the breasts were improving during the period of breastfeeding, they would atrophy soon after. The matter worsened last year with the breasts becoming the same size as a man’s. I took her to a Qatari doctor who advised performing a silicone breast implant in order to increase the size of the breast. Attached to my inquiry is a translated case report. I am going through a two-fold problem:My wife is greatly distressed due to this problem which makes her sense a deprivation of the natural beauty of breasts and her inability to be a source of enjoyment to her husband. I too suffer a lot for not being able to enjoy my wife the way other husbands enjoy their wives, which makes me depressed and upset. This problem is intolerable. Describing the women of Jannah (Paradise), Allah (Exalted be He) says: “And young full-breasted (mature) maidens of equal age” [al-Naba: 33], This Ayah (Qur’anic verse) indicates the beauty of woman’s breasts.The question now is: Is it permissible for her to have this operation based on the reasons mentioned above? If it is permissible, is it the same to have a silicon breast implant or to inject the breast? I would like to add that the doctor did not mention any side effects.Please give me your Fatwa regarding whether to let my wife undergo this treatment or refrain from it.Answer:If the reality is as you mentioned, it will be permissible to perform a silicon breast operation provided that no harm is done to your wife’s body. Many texts of Shari`ah support treating such diseases." }, { "title": "Ruling on treating using snakes", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-treating-using-snakes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is impermissible to use snakes or the fat cooked with it in treatment. According to the preponderant view, eating the flesh of snakes is impermissible and the flesh of a dead snake is considered Najis.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}]}, "content": "Question:Someone uses snakes in treatment and claims that this is permissible when necessary. He puts a live snake into a pot with boiling fat. He then uses the fat cooked with the snake in the treatment. The one who is treated in this manner falls into a state of slight drunkenness. Is it permissible to use this method of treatment, if it has proved useful? Is it permissible to put the snake in boiling fat?Answer:First: It is impermissible to put a living animal in boiling liquid, as it entails causing torture of animals which is prohibited by the Prophet (peace be upon him) who said, “When you kill, kill in a good way.” 1Second: It is impermissible to use snakes or the fat cooked with it in treatment. According to the preponderant view, eating the flesh of snakes is impermissible and the flesh of a dead snake is considered Najis (ritually impure). Therefore, using the forbidden things in treatment is Haram (prohibited).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on the game, slaughtered animals, and animals that may be eaten, no. 1955; Al-Tirmidhy, Sunan, Book on blood money, no. 1409; Al-Nasa’i, Sunan, Book on sacrifices, no. 4413; Abu Dawud, Sunan, Book on sacrifices, no. 2815; Ibn Majah, Sunan, Book on the slaughtered animals, no. 3170; Ahmad ibn Hanbal, Musnad, vol. 4, p. 125; and Al-Darimy, Sunan, Book on sacrifices, no. 1970. ↩ " }, { "title": "Someone who mentions another's faults in his face", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-someone-who-mentions-anothers-faults-in-his-face/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "It is permissible if it is done gently and with the intention of giving advice so that such a person might be prevented from making a mistake.", "category": ["fatwas","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for someone to frankly tell someone else about his defects?Answer:It is permissible if it is done gently and with the intention of giving advice so that such a person might be prevented from making a mistake. On the other hand, it is impermissible if it is done out of the intention to defame or reproach.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on someone committing some misdeeds such as trailing the garment, shaving the beard, backbiting and tale-bearing", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-someone-committing-some-misdeeds/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "This person is regarded as a disobedient Muslim who should be advised and instructed so that perhaps Allah will show him true guidance.", "category": ["hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on someone who makes Isbal (Lowering and trailing one’s garment below one’s ankles), shaves their beard, watches pornographic movies, gossips and backbites, lengthens their nails, neglects offering prayer at the Masjid (mosque), mixes with women at theaters and parties, eats or drinks with their left hand without suffering any ailment in their right hand?Answer:This person is regarded as a disobedient Muslim who should be advised and instructed so that perhaps Allah will show him true guidance. He should also be urged to turn to Allah in sincere repentance, perform many righteous deeds and seek Allah’s forgiveness so that He may accept his repentance and forgive him." }, { "title": "Ruling on Muslims who cannot practice their rites publicly", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-muslims-who-cannot-practice-their-rites-publicly/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "It is impermissible to reside in a country where the Muslims are prevented from performing the Islamic rituals. If possible, the person should migrate to another country where Muslims are a majority and where they can perform the Islamic rituals overtly and find the means to cooperate with Muslims in righteousness and piety.", "category": ["fatwas","hijrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:In Britain it is not allowed to call the Adhan (call to Prayer) loudly except inside the Masjid (mosque). Muslims can not break the English law. Does this mean they are sinners?Answer:It is impermissible to reside in a country where the Muslims are prevented from performing the Islamic rituals. If possible, the person should migrate to another country where Muslims are a majority and where they can perform the Islamic rituals overtly and find the means to cooperate with Muslims in righteousness and piety. They should be certain that their sustenance is available. Whoever fears Allah (Exalted be He) and keeps his duty to Him, He will make a way out for him (from every difficulty), and He will provide him from (sources) he never could have imagined. Moreover, whoever puts his trust in Allah (Exalted be He), He will suffice him. Verily, Allah (Exalted be He) will accomplish his purpose.Indeed, He has set a measure for all things. On the other hand, if migration is within their ability, but they prefer to stay in such countries where it is not possible to perform the Islamic rituals, they are sinful. Allah (Exalted be He) says: “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell - What an evil destination!” [al-Nisa: 97]" }, { "title": "Ruling on treatment with tiger fat", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-treatment-with-tiger-fat/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "The impermissibility mentioned above applies to using the fat of these animals for medical treatment as well.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:What is the ruling on so-called (tiger fat) that is currently widespread in the market? Is it permissible to use it for treatment?Answer:It is not permissible to eat the fats of animals that Allah (Exalted be He) makes Haram (prohibited). Tigers are one sort of animal that has fangs with which they attack other animals. The impermissibility mentioned above applies to using the fat of these animals for medical treatment as well. Moreover, it is narrated that: “The Prophet (peace be upon him) forbade eating beasts of prey having fangs.” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Sahih Muslim [Book on the game, slaughtered animals, and animals that may be eaten] no. 1932; Al-Tirmidhi [Book on foods] no. 1477; Al-Nasa’i [Book on the game and slaughtered animals] no. 4342; Abu Dawud [Book on foods] no. 3802; Ibn Majah [Book on the game] no. 3232; Musnad Ahmad p. 4/194; Al-Muwatta Malik [Book on the game] no. 1075; Al-Darimi [Book on sacrifices] no. 1981. ↩ " }, { "title": "Ruling on treatment with sedatives and tranquilizers", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-treatment-with-sedatives-tranquilizers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is not permissible to take medical treatment with the mentioned substances, or anything that is prohibited by Shariah.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on medical treatment with sedatives, tranquilizers, and drugs that affect the brain and overall awareness?Answer:It is not permissible to take medical treatment with the mentioned substances, or anything that is prohibited by Shari`ah." }, { "title": "Ruling on treatment with intoxicants", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-treatment-using-intoxicants/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "What is the ruling on drinking Khamr (intoxicants) in case of necessity, i.e. Being advised by the doctor to do so?", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on drinking Khamr (intoxicants) in case of necessity, i.e. Being advised by the doctor to do so?Answer:According to the opinion of the Jumhur (dominant majority of scholars), treatment with Khamr is forbidden, along with any other bad substance that Allah forbade. Proof for the foregoing is the Hadith narrated by Wa’il ibn Hajar who said: “Tariq ibn Suwayd Al-Ju’fy asked the Prophet (peace be upon him) about Khamr. He (peace be upon him) forbade him from it or expressed his disapproval of preparing it. Tariq said, ‘I only prepare it as a medicine.’ He (peace be upon him) said, ‘It is not medicine; it is an ailment.’” (Related by Imam Ahmad and Muslim) 1It is also reported on the authority of Abu Al-Darda’ (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so seek treatment, but use nothing unlawful.” (Related by Abu Dawud) 2It is reported that Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace be upon him) forbade detrimental medicine (i.e. Prohibited or filthy).” According to another wording: “namely, poison.” (Related by Ahmad, Al-Tirmidhy, and Ibn Majah) 3Moreover, Al-Bukhari reported in his Sahih (authentic) Book of Hadith on the authority of Ibn Mas’ud (may Allah be pleased with him) that he said: “Verily, Allah does not make your cure in what He has prohibited to you.” This Hadith is also reported by Abu Hatim and Ibn Hibban in his Sahih as Marfu’ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration).All the previously mentioned Hadiths clearly prohibit using bad things as a form of treatment, and explicitly state the prohibition of Khamr as a treatment. This is because Khamr is the mother of all evil and the source of sin. Some scholars of Kufah considered treatment with Khamr permissible by Qiyas (analogy) with the permissibility of eating the flesh of dead animals or drinking blood for someone compelled by necessity to do so. Such an opinion is weak, not only because it goes against the texts mentioned above, but also because it is based on unsuitable Qiyas. Eating carrion or drinking blood eliminates the necessity and saves the person’s life, and has been prescribed as a solution in such a situation, while drinking Khamr for treatment does not necessarily remove the disease. Rather, it is in itself a disease and not a medicine as the Prophet (peace be upon him) said. It cannot be prescribed as a remedy.May Allah be merciful to a Muslim who only seeks treatment through the good things that Allah (Exalted be He) made lawful and dispenses with any of those He prohibited.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on drinks, no. 1984; Al-Tirmidhy, Sunan, Book on medicine, no. 2046; Abu Dawud, Sunan, Book on medicine, no. 3873; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 399. ↩ Abu Dawud, Sunan, Book on Medicine, no. 3874. ↩ Al-Tirmidhy, Sunan, Book on medicine, no. 2045; Abu Dawud, Sunan, Book on medicine, no. 3870; Ibn Majah, Sunan, Book on medicine, no. 3459; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 446. ↩ " }, { "title": "Ruling on treating diabetes with a medicine extracted from pigs", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-treating-diabetes-with-insulin/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is Haram to use this type of insulin which is produced from pigs. This view is based on authentic evidence indicating the prohibition to use unlawful things as medications.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Diabetes is a widespread disease which develops as a result of deficiency of insulin secretion at the pancreas gland. Millions of diabetic patients were successfully treated via insulin injections extracted from calves. This is considered an important discovery and an outstanding development in the domain of modern medicine. New types of insulin extracted from pigs have been discovered recently. These types of insulin, among many other advantages, are distinguished for being free from impurities and can be injected in small doses into patients who are immune or allergic to insulin extracted from calves. Unfortunately, no pure insulin has been extracted from calves even though scientific experiments are being conducted for this aim. Is it Haram (prohibited) to use the insulin extracted from pigs knowing that it is taken by means of injection and is not taken orally? This type of insulin has been extracted in a sophisticated chemical way which is beyond the scope of the question.Answer:It is Haram to use this type of insulin which is produced from pigs. This view is based on authentic evidence indicating the prohibition to use unlawful things as medications and on the fact that Allah (Exalted be He) does not make unlawful things a means of bringing about recovery from illnesses. An authentic narration related in this regard is the Hadith in which the Prophet (peace be upon him) is reported to have said, “O Allah’s servants! Treat yourselves medically, but use nothing unlawful.” (Abu Dawud [Book on Medicine] no. 3874.)May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on taking hypnotic drugs", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-taking-hypnotic-drugs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Yes, it is permissible to use a hypnotic drug when needed with a medical prescription from a specialist.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible to use a hypnotic drug (sleeping pills)?Answer:Yes, it is permissible to use a hypnotic drug when needed with a medical prescription from a specialist.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on mixing drugs with intoxicating alcohol", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-mixing-drugs-with-intoxicating-alcohol/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is impermissible to mix drugs with intoxicating alcohol. However, if it is mixed with alcohol in small proportion that has no effect on color, taste, and smell of drug, it will be permissible to take it.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:It is evident that drugs are indispensable and available for people through many means; they may have it for free from the public hospitals, or the medical units of schools, or buy it from the pharmacies. Drugs are mainly prepared abroad, thus many of them, pills for example, include sedative-hypnotics that make the patient, when its proportion is high, unable to stand up, go out, or drive, or make him, when a small proportion is used, feel lazy and sleepy. It is impossible for any doctor to administer sedative free medications. Moreover, many liquid drugs contain varied amounts of alcohol. Doctors assert that alcohol, even if a small percentage is used, is important for the medicine to remain effective. It is noteworthy that the cough medicine taken by children contains a high percentage of alcohol. The adults and the helpless children take these medicines. There is no way out for the patient. He is to take the dosage with sedative, alcohol, or both. These widespread drugs have become a source of worry for many patients who can not dispense with them. They fear being sinful when they take these substances.I would like to report this concern to you wishing that you would constitute a committee to discuss the issue after examining drug ingredients that may contain harmful substances promoted by the enemies of Islam to destroy Muslims. Among the bad consequences of these drugs is man’s tendency to depend on them even if he is healthy. Therefore, I hope you will issue a Fatwa to explain this issue and that an action should be taken to ensure that drugs are free from the forbidden substances that may lead to sins.Answer:It is impermissible to mix drugs with intoxicating alcohol. However, if it is mixed with alcohol in small proportion that has no effect on color, taste, and smell of drug, it will be permissible to take it. Otherwise, it is prohibited to take the medicine mixed with it.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on medicines containing Khamr", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-medicines-contains-khamr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Using Dentinox is not permissible for it is authentically reported that the Prophet, peace and blessings be upon him.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:I came across a medicine called Dentinox in one pharmacy in Al-Madinah Al-Munawwarah. This medicine is used for looking after babies’ teeth but it contains Khamr (intoxicant) that is called Ethanol in the brochure as chemists know. The brochure concerned is attached to the letter. I hope that you, may Allah keep you safe, will instruct those who import this medicine from the country that makes it i.e. Britain, as this has to be stopped.Answer:We referred the matter to professional chemists and they ascertained the information mentioned in the question that the medicine concerned contains a 10.8% percentage of Ethanol. Consequently, using Dentinox is not permissible for it is authentically reported that the Prophet (peace be upon him) said regarding Khamr, “It is not medicine, but an ailment.” 1He (peace be upon him) also said, “Allah has sent down the disease, and He has appointed a cure for every disease; so treat yourselves medically, but use nothing unlawful.” 2May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on drinks, no. 1984; Al-Tirmidhy, Sunan, Book on medicine, no. 2046; Abu Dawud, Sunan, Book on medicine, no. 3873; Ibn Majah, Sunan, Book on medicine, no. 3500; Ahmad ibn Hanbal, Musnad, vol. 4, p. 311; and Al-Darimy, Sunan, Book on drinks, no. 2095. ↩ Abu Dawud, Sunan, Book on Medicine, no. 3874. ↩ " }, { "title": "Ruling on giving the father a medicine to quit smoking without his knowledge", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-giving-father-medicine-to-quit-smoking/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Smoking tobacco is Haram for it causes great harm and has no benefit at all. Whoever smokes should give it up and repent of it.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:My father smokes tobacco, but we have found a drug that will rid him of this habit forever. The drug will cause him to be ill for two or three days; is it permissible for me to give it to him without his knowledge? You should bear in mind that he refuses to take it, while smoking causes him a number of problems.Answer:Smoking tobacco is Haram (prohibited) for it causes great harm and has no benefit at all. Whoever smokes should give it up and repent of it. As for your father, you should advise him. Concerning giving him a drug that makes him ill for two days in order to give up smoking, this is not permissible without his knowledge. Allah knows best.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on drinking donkey's milk as treatment", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-drinking-donkeys-milk-as-treatment/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is not permissible for a Muslim to seek treatment through drinking the milk of the domestic donkeys.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Some people drink the milk of domestic donkeys. Whenever I inform them about its prohibition, they argue that prohibited things become permissible during affliction. What is the legal ruling on that? Is Qiyas (analogy) applicable here? Please, advise. May Allah guide you and us to good sayings and deeds.Answer:It is not permissible for a Muslim to seek treatment through drinking the milk of the domestic donkeys.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on drinking the blood of human beings as a treatment for rabies", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-drinking-burazy-blood-as-treatment/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Seeking a cure by drinking the blood of any of these two tribes is not known to have a basis in the Shari'ah of Islam.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:What is the ruling on drinking the blood of the Burazy family belonging to the two tribes of Al-Suhul and Matir if a person is bitten by a frantic animal? Why these two tribes in particular? Why do people not drink the blood of any other tribe?Answer:Just as it is Haram (prohibited) to consume the blood of human beings, it is also Haram to seek cure by means of this blood. The Prophet (peace be upon him) is reported to have forbidden this. He said, “Treat yourselves medically, but use nothing unlawful.”1Seeking a cure by drinking the blood of any of these two tribes is not known to have a basis in the Shari’ah of Islam. Rather, it is a prohibited and abominable act.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Abu Dawud, Sunan, Book on medicine, no. 3874. ↩ " }, { "title": "Ruling on disagreement between groups", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-disagreement-between-groups/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "If any conflict should occur, it will be necessary to refer it to the Qur'an and Sunnah to know the truth and adopt it.", "category": ["fatwas","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There are many points of disagreement among the Salafiyyah (those following the way of the righteous predecessors) and between them and other Islamic groups in the Manhaj (methodology) and bases upon which they build their Da’wah (calling to Islam). Is the disagreement among Salafiyyah groups less evil than that between them and other Islamic groups, since the former is in application and dealings while the latter is in Manhaj and scientific bases?Answer:It is obligatory to avoid disagreement between Muslims in general and scholars in particular. If any conflict should occur, it will be necessary to refer it to the Qur’an and Sunnah (whatever is reported from the Prophet) to know the truth and adopt it, and discard whatever contradicts it. Allah (Exalted be He) says, “And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge).” [al-Shura: 10]Allah also says, “(And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [al-Nisa: 59]This ruling covers all differences between Muslims whether regarding ‘Aqidah (creed), sayings or deeds. Difference should be referred to the Qur’an and Sunnah for Muslims to follow the correct ruling and abandon the incorrect ones, while totally accepting and submitting to the judgment of Allah and His Messenger (peace be upon him)." }, { "title": "Ruling on cleaning with cologne and alcohol", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-cleaning-with-cologne-and-alcohol/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "There is no harm in using cologne with alcohol for medical purposes such as a disinfectant for injuries.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on using cologne with alcohol for medical purposes such as a disinfectant for injuries? Also what is the ruling on beer, and what about alcohol-free beer?Answer:There is no harm in using cologne with alcohol for medical purposes such as a disinfectant for injuries. As for beer, if it contains even a small amount of alcohol which causes intoxication in large amount, it is not permissible to drink it. If it is free from alcohol, the basic rule is that all things are lawful.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Celebrating the Prophet's Mawlid", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-celebrating-mawlid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Celebrating the birth of the Prophet is Bid‘ah (innovation in religion). The Prophet did not celebrate his birthday, nor did he order others to do so, nor did he see one celebrating it and remained silent about it. ", "category": ["festivals","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question 1:The people here hold an eleven-day celebration in commemoration of the Mawlid (the Prophet’s birthday) in Rabi‘ Al-Awwal. They gather the Muslims together and do acts that express joy until the day of the event. However, some scholars say that there is no good in this. I would, therefore, like to ask you what the ruling on this is; do you do in your country anything in celebration of his birthday?Question 2:What is the ruling on rejoicing at the occasion of celebrating the Mawlid in this month?Answer:Celebrating the birth of the Prophet (peace be upon him) is Bid‘ah (innovation in religion). It is authentically reported that the Messenger of Allah (peace be upon him) said, “Whoever introduces anything into this matter of ours (Islam) that is not part of it, will have it rejected.” 1According to another narration, he (peace be upon him) said, “Whoever does an action which is not in accordance with this matter of ours (Islam), will have it rejected.” 2The Messenger (peace be upon him) did not celebrate his birthday, nor did he order others to do so, nor did he see one celebrating it and remained silent about it. Also, the Rightly-Guided Caliphs and the Salaf (righteous predecessors) during the first and best three centuries of Islam never celebrated Mawlid; it was invented and introduced after their time.It is worth mentioning that Shaykh Abdul-‘Aziz ibn Abdullah ibn Baz wrote a detailed answer on this subject. 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ " }, { "title": "Ruling on celebrating the Prophet's Mawlid", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-celebrating-mawlid-nabi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Holding a celebration to commemorate the birth of the Prophet (peace be upon him) is impermissible, and that was never done by the Prophet (peace be upon him)", "category": ["festivals","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Celebrating the Mawlid (the Prophet’s birthday): a meeting is held in commemoration of that occasion in which people talk about the life of the Messenger (peace be upon him), offer prayer, mention the qualities of the Messenger (peace be upon him), and invoke Allah’s blessings on him. They recite an invocation of blessings upon the Prophet (peace be upon him) by heart (they stand, stretching their arms, and recite an invocation of blessings upon him by heart).Answer:Holding a celebration to commemorate the birth of the Prophet (peace be upon him) is impermissible, for being a Bid‘ah (innovation in religion) that was never done by the Prophet (peace be upon him), the Rightly-guided Caliphs, or any of the scholars of the best three generations." }, { "title": "Ruling on bloodletting", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-bloodletting/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "This process should be handled by an expert in bloodletting to determine the case properly and choose the right spot in the body to be treated in this way as well as the right time.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Is it permissible to practice bloodletting to discharge bad blood from some veins?Answer:It is permissible to discharge bad blood. It is authentically reported on the authority of Ibn ‘Abbas (may Allah be pleased with both of them) that the Prophet (peace be upon him) said, “Healing is in three (things): a gulp of honey, cupping, and cauterization. But I forbid my Ummah (nation) to use cauterization.” 1In another wording: “And I do not like to be cauterized.” 2 The Prophet (peace be upon him) said that cupping is one of the means of healing, and this generally includes bloodletting and cupping.The Prophet (peace be upon him) said that cupping is one of the means of healing, and this generally includes bloodletting and cupping. It is also authentically reported on the authority of Ibn ‘Abbas (may Allah be pleased with both of them) that “The Prophet (peace be upon him) was cupped and paid the one who had cupped him his wage.” Related by Al-Bukhari and Muslim. 3Moreover, it is authentically reported on the authority of Anas (may Allah be pleased with him) that: “Abu Taybah cupped the Prophet (peace be upon him), who ordered that he should be given two Sa’s (1 Sa’ = 2.172 kg) of food and spoke with his masters so that they would reduce what they used to take from his earnings.” Related by Al-Bukhari and Muslim. Accordingly, his act indicates the permissibility of treatment by cupping.However, this process should be handled by an expert in bloodletting to determine the case properly and choose the right spot in the body to be treated in this way as well as the right time. This person should also be fully aware of the patient’s conditions.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on medicine, no. 5680; Ibn Majah, Sunan, Book on medicine, no. 3491; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 246. ↩ Al-Bukhari, Sahih, Book on medicine, no. 5683; Muslim, Sahih, Book on greetings, no. 2205; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 343. ↩ Al-Bukhari, Sahih, Book on medicine, no. 5691; Muslim, Sahih, Book on sharecropping, no. 1202; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 258. ↩ " }, { "title": "Prohibited medicines", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prohibited-medicines/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "A Muslim is forbidden to make use of any harmful herb such as intoxicant herbs, as they affect the mind and religion. They may cause sterility, weakness or the like.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:What are the kinds of herbs a Muslim is forbidden to make use of for treatment?Answer:A Muslim is forbidden to make use of any harmful herb such as intoxicant herbs, as they affect the mind and religion. They may cause sterility, weakness or the like.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Prescribing a medicine containing alcohol", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prescribing-medicine-containing-alcohol/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "It is not permissible to mix medicines with intoxicant alcohol.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I want to hear your Fatwa on some medicines that contain alcohol. I am so worried and anxious about the matter. I fear that I am committing a sin when I give patients prescriptions that include these drugs. May Allah reward you!Answer:It is not permissible to mix medicines with intoxicant alcohol. However, if the drug contains a small quantity of alcohol that has no effect on color, taste, or smell, it will be permissible to take it. Otherwise, it will not be permissible.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The meaning of the existence of Dajjal and describing him as one-eyed", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/one-eyed-al-dajjal/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Al-Masih Al-Dajjal or The Antichrist exists now and he is actually one-eyed, for the basic ruling states that the literal meaning takes precedence over other possible meanings, unless the opposite is proved.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Al-Masih-ul-Dajjal (the Antichrist) is mentioned in many Hadiths, what is the meaning of Al-Masih-ul-Dajjal (the Antichrist)? Does he exist now or not? Where does he live? What is meant by being one-eyed as the Prophet (peace be upon him) mentioned? Is he actually one-eyed or is it a metaphor? Please explain this matter to us, may Allah reward you with Paradise!Answer:The word Al-Dajjal is derived from the Arabic verb “dajal” meaning “to lie” to demonstrate his lying as he will claim lordship which is one of the gravest lies.1Al-Masih Al-Dajjal (The Antichrist) exists now and he is actually one-eyed, for the basic ruling states that the literal meaning takes precedence over other possible meanings, unless the opposite is proved. The appearance of Al-Masih Al-Dajjal is authentically reported in the Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) and Mutawatir (A Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) Hadiths reported from the Prophet (peace be upon him). Taj Al-‘Arus min Jawahir Al-Qamous, by Al-Zabidy, vol. 7, p. 318 ↩ " }, { "title": "What is the ruling on having multiple Islamic groups?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-diversity-muslim-groups/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "You have to follow the path of Ahlus-Sunnah wal-Jama'ah to which the Prophet guided us when sects first started to appear.", "category": ["fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on having multiple Islamic groups? If I am convinced with the ideas of a certain group which is Al-Jama’ah Al-Islamiyyah, is it permissible to follow them despite my parents’ opposition? They have sworn never to be pleased with me if I insist on my stance. What can I do?Answer:You have to follow the path of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) to which the Prophet (peace be upon him) guided us when sects first started to appear. He (peace be upon him) said, “My nation will be split up into seventy-three sects, all of which will be in Hellfire except one.” It was said, “Who are they, O Messenger of Allah?” He (peace be upon him) said, “Those who adhere to what I and my Companions adhere to.” 1Thus, you have to stick to the main body of Muslims following this path. Al-Tirmidhi, Sunan, Book on faith, no. 2641. ↩ " }, { "title": "Necessity of Hijrah for anyone who fears for his religion in his country", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/necessity-hijrah-for-anyone/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "it is permissible for a Muslim to migrate from his homeland to another land where he feels secure about himself and his religion.", "category": ["fatwas","hijrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Does migration become obligatory upon a Muslim who feels insecure about himself or fears falling into Fitnah (sedition) if he remains in his own country? Where should he migrate to?Answer:If the reality is as you have mentioned, it is permissible for a Muslim to migrate from his homeland to another land where he feels secure about himself and his religion." }, { "title": "Who are the Mutafayhiqun?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/mutafayhiqun/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442", "link": null, "summary": "Who are the Mutafayhiqun? They are those given to ostentatious, braggart speech.", "category": ["fatwas","terminology"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Who are the “Mutafayhiqun”?Answer:They are those given to ostentatious, braggart speech." }, { "title": "Muslim's attitude towards political parties ", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muslim-attitude-towards-political-parties/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "What is the attitude of Islam towards these parties, and towards Muslims who take part in them? Is their Islam sound? ", "category": ["fatwas","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Some Muslims take part in political parties. These parties follow either Russia or America. There are many such parties, such as the Progressive party, the Socialist party, the Independence party, the Liberal party, the Nationalist party, the Youth party, the Democratic party, and others which are all similar. What is the attitude of Islam towards these parties, and towards Muslims who take part in them? Is their Islam sound?Answer:Whoever has an understanding of Islam, strong faith, Islamic integrity, farsightedness and eloquence, and is thus able to exert some influence on the direction of the party so that it will take an Islamic direction, may get involved in these parties or with the one which is most likely to be more receptive towards the truth. This should be done in the hope that Allah (Exalted be He) will benefit others through him and guide whomsoever He wills to give up deviant political trends and follow the just politics of Shari`ah (Islamic law). In this way, the Ummah (nation) will be brought together on the Straight Path. However, he should not follow their deviant principles." }, { "title": "What is the way to attain Taqwa?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-taqwa/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Observing Taqwa entails obeying all that Allah has ordered and abstaining from all that He has forbidden. Thus, a Muslim should abide by the actions and sayings which Muslims are ordered to follow and abstain from prohibited deeds and sayings.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I hear the call to observe Taqwa, but I cannot determine whether I have attained it, because it is a broad term. What is the way to attain Taqwa?Answer:Allah (Glorified and Exalted be He) has ordered us to observe Taqwa (fear/wariness of offending Allah). Allah (Exalted be He) says: “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared.” [Aal Imran: 102]Observing Taqwa entails obeying all that Allah has ordered and abstaining from all that He has forbidden. Thus, a Muslim should abide by the actions and sayings which Muslims are ordered to follow and abstain from prohibited deeds and sayings." }, { "title": "The meaning of knowing Islam with evidence", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-knowing-islam-with-evidence/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Whoever responds to him, embraces Allah's Religion, obeys Allah's Commands, and avoids His Prohibitions will enter Paradise. Whoever rejects faith, disobeys the Messenger, and refuses to embrace Allah's Religion will enter Hellfire.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What does the author of “Hashiatul-Usul Al-Thalathah” mean by his statement: “Knowledge of Islam has to be substantiated by evidence”? In the same book, the author says: “Allah sent us a Messenger. Whoever obeys him will enter Paradise and whoever disobeys him will enter Hellfire.” Does obedience here signify obeying the Messenger or (just) witnessing to Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship)?Answer:By the statement: “Knowledge of Islam has to be substantiated by evidence”, the author means that it is obligatory on a Mukallaf (person meeting the conditions to be held legally accountable for their actions) to know Islam and its pillars from its principal sources, namely, the Qur’an and Sunnah. Thus, a Muslim has to learn Tawhid (belief in the Oneness of Allah/monotheism) and whatever may detract from its perfection or contradict it. A Muslim also has to learn Salah (Prayer), its fundamentals, obligatory and recommendable acts, from the Qur’an as well as from the sayings, actions and approvals of the Prophet (peace be upon him). The same applies to other pillars and rituals of Islam.By his statement: “Allah sent us a Messenger; Whoever obeys him will enter Paradise and whoever disobeys him will enter Hellfire”, the author means that Allah (Glorified and Exalted be He) sent Muhammad (peace be upon him) with Tawhid and the rest of the laws of Islam. Whoever responds to him, embraces Allah’s Religion, obeys Allah’s Commands, and avoids His Prohibitions will enter Paradise. On the other hand, whoever rejects faith, disobeys the Messenger (peace be upon him), and refuses to embrace Allah’s Religion will enter Hellfire.Allah (Exalted be He) says: “He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh, but he who turns away, then we have not sent you (O Muhammad (Peace be upon him)) as a watcher over them.” [al-Nisa: 80]Moreover, the Prophet (peace be upon him) is authentically reported to have said: “‘My entire Ummah (nation based on one creed) will enter Paradise except those who refuse.’ They (the Companions)said, ‘O Messenger of Allah, who will refuse?’ He (peace be upon him) said, ‘Anyone who obeys me will enter Paradise, and anyone who disobeys me has refused.’” 1 Narrated from the Hadith of Abu Hurayrah (may Allah be pleased with him): Ahmad, vol. 2, p. 361; Al-Bukhari, vol. 8, p. 139; and Al-Hakim, vol. 1, p. 55. ↩ " }, { "title": "Matters that need disapproval of evil", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/matters-need-to-disapproval-of-evil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "Is it allowed to reprove a Muslim because he believes that pictures are permissible? What things are permissible to denounce?", "category": ["fatwas","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it allowed to reprove a Muslim because he believes that pictures are permissible? What things are permissible to denounce? The Prophet (peace be upon him) said, “Whoever among you sees something abominable should rectify it with his hand…” 1Allah (Exalted be He) said: “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden)” [Aal Imran: 110]Answer:The Islamic Shari’ah (Islamic law) includes all that Allah (Exalted be He) ordained such as the five prayers, fasting Ramadan, and other acts of worship enjoined by Him, as it includes what He prohibited, such as illicit sexual intercourse, theft, killing a person without legal excuse, and other matters which Allah (Exalted be He) and His Messenger prohibited.Therefore, whoever fell short in observing what Allah forbade, should be advised by anyone who is able to denounce such evil in the way which the Messenger of Allah explained in his saying: “Whoever, among you, sees something abominable should rectify it with his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Faith.” 1 According to another Hadith: “Beyond that there is no faith even to the extent of a mustard seed.” 2May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 49; Al-Tirmidhy, Sunan, Book on trials, no. 2172; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5009; Abu Dawud, Sunan, Book on Salah, no. 1140; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1275; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 54. ↩ ↩2 Muslim, Sahih, Book on faith, no. 50. ↩ " }, { "title": "Learning Arabic", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/learning-arabic/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "What should I do to learn the Arabic Language and write it very well? Indeed, I did not have a good education and I want to enrich my knowledge in Arabic.", "category": ["knowledge","misc"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What should I do to learn the Arabic Language and write it very well? Indeed, I did not have a good education and I want to enrich my knowledge in Arabic. I am the only person in my village who teaches children. I would like to have your advice on this. May Allah reward you with the best.Answer:You can learn the Arabic language by reading books on Arabic language. You should start with abridged books and practice books through applying the rules of language. You should practice speaking and writing language." }, { "title": "Hijrah from countries of Kufr, sorcery and charlatanism", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hijrah-from-kufr-countries-sorcery-charlatanism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "If you are unable to immigrate, you should abandon all these sects. If this is difficult for you, then you must hold tight to the Din of Allah until you die.", "category": ["fatwas","hijrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Hijrah (a believer’s migration to an Islamic land) does not end until the coming of the Day of Resurrection. I live in a non-Muslim country replete with charlatans, foretellers, and sorcerers. However, I am a believing Muslim who loves Allah (Exalted be He) and His Messenger (peace be upon him), but I do not know what to do in this country and I can not find suitable husbands for my daughters. What is the ruling in this regard?Answer:If the state is as you mentioned, you are obliged to immigrate to a country where your Din (religion) is secure and where there are others to cooperate with you in virtue and Taqwa (fear/wariness of offending Allah). This will also help you to find a righteous woman to marry as well as righteous husbands for your daughters, if Allah wills. If you are unable to immigrate, you should abandon all these sects. If this is difficult for you, then you must hold tight to the Din of Allah until you die, for Allah (Exalted be He) says: “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell - What an evil destination! Except the weak ones among men, women” [al-Nisa: 97-98]" }, { "title": "Authenticity of the Hadiths mentioning Al-Dajjal", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadiths-on-al-dajjal/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "There are Hadiths that are Sahih and Mutawatir about the appearance of Al-Masih-ul-Dajjal. His appearance is one of the Signs of the Hour.", "category": ["fatwas","doomsday","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Are there any Hadiths mentioning the appearance of Al-Masih-ul-Dajjal (the Antichrist)? Are these Hadiths ranked as Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish), Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish), or Da’if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators)?Answer:There are Hadiths that are Sahih and Mutawatir (Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) about the appearance of Al-Masih-ul-Dajjal. His appearance is one of the Signs of the Hour. For more information on this subject, you should refer to Hadith books such as, the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim), Jami’ Al-‘Usul, and other reliable books of Hadith." }, { "title": "The Hadith: 'Whoever among you sees an evil'", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-whoever-among-you-sees-evil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "What is the meaning of the Hadith reported on the authority of Abu Hurayrah (may Allah be pleased with him) in which the Prophet (peace be upon him) said: 'Whoever, among you, sees something abominable should rectify it with his hand'", "category": ["tafsir","hadiths","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the meaning of the Hadith reported on the authority of Abu Hurayrah (may Allah be pleased with him) in which the Prophet (peace be upon him) said: “Whoever, among you, sees something abominable should rectify it with his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Faith.” 1 How does one rectify an evil by abhorring it in one’s heart? Is a person who tries to rectify an evil in this manner rewarded?Answer:The Hadith explains the stages of rectifying an evil which are three. First: rectifying it by the force of one’s hand, which is a duty on those who have the ability to do so such as rulers, a father with his children and a husband with his wife. Second: If rectifying the evil by force is not feasible, one may rectify it through speaking with one’s tongue, which is for scholars and their like. Third: If trying to rectify the evil through speaking is not also feasible, one should try to rectify it internally through abhorring it with one’s heart.However, rectifying by the heart is an internal act which will be rewarded only if sincere. The perfect aspect of the heart’s denial of an evil is leaving the place where the evil is committed.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 49; Al-Tirmidhy, Sunan, Book on trials, no. 2172; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5009; Abu Dawud, Sunan, Book on Salah, no. 1140; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1275; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 54. ↩ " }, { "title": "Hadith: 'By the One in Whose Hand is my soul, if you did not sin'", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-if-you-did-not-sin/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "what is the meaning of the Hadith of the Prophet (peace be upon him) that says: 'If you had not sinned and asked for forgiveness, Allah would have brought other than you who would sin and ask for forgiveness.'", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:what is the meaning of the Hadith of the Prophet (peace be upon him) that says: “If you had not sinned and asked for forgiveness, Allah would have brought other than you who would sin and ask for forgiveness.”Answer:The Hadith you mentioned, with this wording is not authentic. The authentic wording of the Hadith is that the Prophet (peace be upon him) said, “By the One in Whose Hand is my soul, if you did not sin, Allah would take you away and bring people who would sin, then would beg Allah for Forgiveness and He would forgive them.” (Related by Muslim on the authority of Abu Hurayrah who reported it from the Prophet [peace be upon him]) 1The meaning of this Hadith is that if humans did not commit sins, Allah would remove them from this life and bring other people who would commit sins and then seek His Forgiveness and He would forgive them. But the reality is that humans do commit sins and some of them do seek Allah’s Forgiveness and He forgives them, which is why Allah lets them continue to exist.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Narrated from the Hadith of Abu Hurayrah (may Allah be pleased with him): Ahmad, vol. 2, p. 309; Muslim, vol. 4, p. 2106, no. 2749; Abdul-Razzaq, vol. 11, pp. 181-182, no. 20271; Al-Tabarany, Book on supplication, vol. 3, pp. 1609-1610, nos. 1801-1803; Al-Bayhaqy, Al-Sha`b, vol. 12, p. 408, no. 6700, (ed. India), and Al-Asma’ wa Al-Sifat, vol. 1, p. 150, no. 93, Al-Adab, p. 445, no. 1195; and Al-Baghawy, vol. 5, pp. 77-78, nos. 1294-1295. ↩ " }, { "title": "Gog and Magog", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/gog-and-magog/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Ya'juj and Ma'juj are two great nations from the descendents of Prophet Adam. At the end of time, they will emerge and will cause mischief.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Are Ya’juj and Ma’juj (Gog and Magog) from Banu Adam (human beings, descendents from Prophet Adam)?Answer:Ya’juj and Ma’juj are two great nations from the descendents of Prophet Adam (peace be upon him). At the end of time, they will emerge and will cause mischief. Allah (Exalted be He) will destroy them all in one night when ‘Isa (Jesus - peace be upon him), the son of Mary, descends. Their appearance is one of the major signs of the Hour as mentioned in the Qur’an and the authentic Sunnah (whatever is reported from the Prophet). There are many Hadith that indicate that they are from the descendents of Adam (peace be upon him).It was authentically reported on the authority of Abu Sa’id Al-Khudry (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “Allah (Glorified and Exalted be He) says on the Day of Resurrection, ‘O Adam.’ Adam will reply, ‘O Lord! Labbayk wa Sa’dayk (I respond to Your Call and I am happy to serve You).’ Allah says, ‘Bring out the people of the Fire from your descendants.’ Adam will say, ‘O Allah! How many are the people of the Fire?’ Allah replys, ‘From every one thousand, take out nine hundred and ninety-nine.’ At that time children will become hairy headed, every pregnant female will miscarry, and one will see mankind as drunken, yet they will not be drunken, but dreadful will be the Wrath of Allah. The people became afraid and their faces changed with fear. The Prophet (peace be upon him) said, ‘Nine hundred and ninety-nine will be from Ya’juj and Ma’juj and one person will be from you.’” (Agreed upon by Al-Bukhari and Muslim, and this is the wording of Al-Bukhari). 1 Al-Bukhari, Sahih, Book on Tawhid, no. 7483; Muslim, Sahih, Book on faith, no. 222; and Ahmad, Musnad, vol. 3, p. 33. ↩ " }, { "title": "Fleeing with religion from non-Muslim countries", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fleeing-with-religion-from-non-muslim-countries/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "My children can not read Arabic well as there is no Muslim in this city except me. I am very sad and depressed, and I cry copiously over my circumstances among this large majority of non Muslims.", "category": ["fatwas","hijrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Your Eminencies, Muslim Scholars in the Kingdom of Saudi Arabia, I would like you to provide me with your opinions on my question during this critical moment in my life, I live in this foreign country; Brazil. The people in the city where I live are Christians and Mushrikun (those who associate others with Allah in His Divinity or worship). I am married to a Non-Muslim woman, and I have three children, two boys and a girl: the first is the girl who is 40 years old, the second is Nasir who is 37 years old and the third is Samir, he is a 33 year old doctor who is married to a Brazilian woman and his in-laws are non-Muslims. My children can not read Arabic well as there is no Muslim in this city except me. I am very sad and depressed, and I cry copiously over my circumstances among this large majority of non Muslims. I keep imagining what the case will be when death befalls me without having any believing Muslims beside me to purify, wash, enshroud, and bury me, for there is only one cemetery here and it is a Non-Muslim one. My life is very hard and I am 75 years old, I have never abandoned offering Salah (prayer) or reciting Qur’an during the day or night, is it permissible for me to leave my wife and children and return to my homeland Lebanon to die there among my Muslim brothers and parents? I hope that Allah will forgive me and guide my children. I am waiting for your opinion and reply. As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!).Answer:If you can move to Muslim lands, then you should do so, for the sake of your religious commitment, as Allah (Exalted be He) has obligated every Muslim to offer Hijrah (a believer’s migration to an Islamic land) from the countries of the disbelievers to Muslim countries, and He has threatened whoever is capable of doing so but refrains from doing it.Allah (Exalted be He) says: “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell - What an evil destination!” [al-Nisa: 97]But if you are incapable of Hijrah, you will be pardoned provided that you adhere to the Islamic religion and to be consistent with it. Allah Says (Exalted be He) after the previous Ayah: “Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them, and Allâh is Ever Oft-Pardoning, Oft-Forgiving.” [al-Nisa: 98-99]And we recommend you to advise your children, try to guide them and continue calling them to Islam rather than Christianity. We pray Allah to grant us, you and them, guidance." }, { "title": "Conditions of Dar Al-Harb and Dar Al-Kufr", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dar-ul-harb-and-dar-ul-kufr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "The countries whose rulers and those in power uphold the limits set by Allah in their judgments and rule their subjects accordingly where people can act in accordance with the Shari'ah are considered Muslim lands.", "category": ["fatwas","hijrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What are the necessary conditions of Dar-ul-Harb (enemy territory/non-believers’ country)?Answer:The countries whose rulers and those in power uphold the limits set by Allah (Exalted be He) in their judgments and rule their subjects accordingly where people can act in accordance with the Shari’ah are considered Muslim lands. Muslims must obey their rulers as long as they command what is good, be sincere to them, help them to run the affairs of the state and support them with great scientific and practical power. People should live there and should not leave except to another Islamic place which is in a better social status such as Madinah after the Prophet’s migration and establishing the Islamic state there. Similarly, Makkah after the Opening, where Muslims assumed power and ruled it as a Muslim country after it had been Dar-ul-Harb (enemy territory) from which able Muslims should flee.The countries whose rulers and those in power do not hold the limits set by Allah (Exalted be He) and do not refer to Shari’ah in their judgments and where Muslims can not fulfill the obligations of Islam because it is Dar-ul-Kufr (Non-Muslim state) such as Makkah before the Opening, it was Dar-ul-Kufr. Likewise, are the countries whose people call themselves Muslims and where people in authority govern with laws other than the laws of Allah, and Muslims are not able to establish the obligations of Islam. They have to migrate from these lands to another place in order to escape from trials with their religion, to a land that is ruled by Islam where they are able to fulfill the Islamic obligations. Any man, woman or child who is unable to migrate will be excused and Muslims are obliged to save them and bring them to Muslim lands.Allah (Exalted be He) says: “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell - What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them, and Allâh is Ever Oft-Pardoning, Oft-Forgiving.” [al-Nisa: 97-98]And Allah says: “And what is wrong with you that you fight not in the Cause of Allâh, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help.”” [al-Nisa: 75]But whoever is able to establish the obligatory acts of Islam there and able to establish the proofs against the rulers and the people in authority, to bring about reform, making them change their course, he may stay there because there is hope that he may advise them (regarding the Shari’ah) and bring about reform as long as he is safe from trials." }, { "title": "The meaning and conditions of Hijrah", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/conditions-and-meaning-hijrah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "Hijrah means leaving a non-Muslim to a Muslim country, which is obligatory.", "category": ["fatwas","hijrah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What are the conditions of Hijrah (a believer’s migration to an Islamic land) according to Islam? What is meant by the Hadith: “Worship (of Allah) at times of turmoil is like Hijrah to me.” 1?Answer:Hijrah means leaving a non-Muslim to a Muslim country, which is obligatory. Allah (Exalted be He) says: “Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?”” [al-Nisa: 97] Up to the part saying: “Such men will find their abode in Hell - What an evil destination!” [al-Nisa: 97]Commenting on the previous Ayah (Qur’anic verse), Ibn Kathir said: “The general meaning of this glorious Ayah includes all those who reside among Mushriks (those who associate others with Allah in His Divinity or worship) and cannot freely perform the rites of the religion while able to emigrate. By remaining there, such people are wronging themselves and committing an unlawful act by Ijma’ (consensus of scholars).” 2The Hadith stating: “Worship (of Allah) at times of turmoil is like Hijrah to me” 1, indicates the superiority of worshipping Allah during times of turbulence and fighting, which is equal in reward to migration to the Prophet (peace be upon him) that Muslims undertook during his lifetime to Al-Madinah away from the country of disbelief (i.e. Makkah) before the liberation of Makkah. This Hadith does not mean exemption from Hijrah for those residing in a land of Kufr (disbelief) and cannot practice their religion while living among Kafirs (disbelievers). Related by Ahmad, vol. 5, pp. 25 and 27; Muslim, vol. 4, p. 2268, no. 2948; Al-Tirmidhy, vol. 4, p. 489, no. 2201; Ibn Majah, vol. 2, p. 1319, no. 3985; Ibn Abu Shaybah, vol. 15, p. 72; Al-Tabarany, Al-Kabir, vol. 2, pp. 212 and 213, nos. 488 - 494, and Al-Saghir, vol. 2, p. 58; Ibn Hibban, vol. 13, p. 389, no. 5957; Al-Khatib, Tarikh Baghdad, vol. 2, p. 116. ↩ ↩2 Ibn Kathir, Tafsir, vol. 1, p. 541. ↩ " }, { "title": "Advising or complaining to the ruler from someone abandoning the congregational Salah", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/complaining-to-the-ruler/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "Is it obligatory on me to complain to the Imam about someone who does not attend the congregational prayer or should I just advise him?", "category": ["fatwas","rulership","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:Is it obligatory on me to complain to the Imam about someone who does not attend the congregational Salah (Prayer) or should I just advise him?Answer:When someone refuses to attend the congregational Salah and does not respond to advice, the Committee for the Propagation of Virtue and the Prevention of Vice (CPVPV) should be notified. The Prophet (peace be upon him) mentioned burning the houses of those who did not attend the Salah. He did so to punish them and to deter others from copying them. Moreover, Allah (Exalted be He) in the following Ayah makes it obligatory upon people to enjoin good and forbid evil: “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden)” (Surah Al-Tawbah, 10:71)." }, { "title": "The coming out of Al-Mahdy", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/coming-of-al-mahdy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "There are many Hadiths that indicate the emergence of Al-Mahdy. They were reported in many chains of transmission. A group of scholars said that these Hadiths are morally Mutawatir.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I would like to know the validity of the existence of Al-Mahdy who will appear on earth. Are there any authentic Hadiths about him? May Allah reward you!Answer:There are many Hadiths that indicate the emergence of Al-Mahdy. They were reported in many chains of transmission. A group of scholars said that these Hadiths are morally Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) like Abu Al-Hasan Al-Ajurry who is one of the scholars of the fourth century, Al-Safariny in his book Lawami’ Al-Anwar Al-Bahiyyah and Al-Shawkany in a booklet that he called Al-Tawdih Fi Tawatur Ahadith Al-Mahdy Wa Al-Dajjal Wa Al-Masih. There are other famous signs mentioned in other Hadiths.The most important of which is: “He will spread justice on earth after it was full of injustice and oppression.” 1No one is permitted to assert that so-and-so is Al-Mahdy until other required signs that were pointed out by the Prophet (peace be upon him) in sound Hadiths become well-known. The most important of these signs is that: “He will spread justice on earth…” 2 Abu Dawud, Sunan, Book on Al-Mahdy, no. 4285. ↩ Abu Dawud, Sunan, Book on Al-Mahdy, no. 4290. ↩ " }, { "title": "The claim that Islam is based on morals and not Salah", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/claiming-islam-based-on-morals-not-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "Some people say that Islam is not just to perform Salah or Prayer, but it is to be of good manners. What is your opinion regarding that?", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/zayd/"}]}, "content": "Question:Some people say that Islam is not just to perform Salah (Prayer), but it is to be of good manners. What is your opinion regarding that?Answer:Islam is made up of sayings, deeds, and conviction. Salah is one of the Rukns (pillars) of Islam and fostering good manners is an Islamic requirement. However, it is not permissible to confine Din (religion) to nobility of character and abandon the Rukns and the Wajib (obligatory) acts of Islam." }, { "title": "Calling people to Allah with wisdom and fair preaching", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/calling-people-to-allah-with-wisdom/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442", "link": null, "summary": "You have to call to Allah with wisdom, good admonition and arguing with people in the best manner. You should follow the command of Allah in His Saying.", "category": ["fatwas","dawah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:All the inhabitants of the village embraced Islam. But about half of the village have idols in their houses. We advised them to relinquish all these idols, but they refused. We entered every house in the village to destroy these idols by force. Fights broke out and led to the killing of one person. Is this Jihad? Is the dead person a martyr?Answer:You have to call to Allah with wisdom, good admonition and arguing with people in the best manner. You should follow the command of Allah in His saying: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching” [al-Nahl: 125]You have to avoid violence and roughness against those whom you call to Islam. This behavior and way of preaching, such as destroying idols without having the authority to do so, drives people away from Islam. The only person who is permitted to destroy idols by force is the ruler in order to avoid mischief and chaos." }, { "title": "Calling Muslims who do not know Islam", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/calling-muslims-who-do-not-know-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442", "link": null, "summary": "They should be called to Islam with wisdom and fair preaching and be argued with in a way that is best. You must adopt all possible means and use the language they understand.", "category": ["fatwas","dawah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:My question is about what should be given priority while practicing Da’wah (call to Islam) here. Muslims here know nothing about Islam. Perhaps if most of them were to be asked about the pillars of Islam, they would not be able to answer. Moreover, many of them do not know the truth about ‘Isa (Jesus) (peace be upon him) thanks to the Russian mass media. They are subjected to Russian television which informs people that ‘Isa (Jesus) is the son of Allah. Moreover, they do not perform Salah (Prayer) and the youth pay no attention at all to learning anything about Islam. How should we proceed to call them to Islam with a sound plan based on the Prophetic methodology?Answer:They should be called to Islam with wisdom and fair preaching and be argued with in a way that is best. You must adopt all possible means and use the language they understand. This should be done so that Allah may guide them and with the purpose of establishing proof against them and fulfilling our duty to Allah. You may also make use of having them listen to the Qur’an and distributing appropriate books and useful tapes among them." }, { "title": "Authentic book that deals with the signs of the Day of Judgment and the battles", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/books-on-doomsday/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "The most authentic books in this regard that come after the Qur'an are Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Al-Nasa'i, Jami' Al-Tirmidhy, and Sunan Ibn Majah. The most comprehensive books in this regard are Al-Nihayah that was written by Ibn Kathir and Ithaf Al-Jama'ah fi Akhbar Al-Fitan wa Al-Malahim wa Ashrat Al-Sa'ah that was written by Shaykh Hammud ibn 'Abdullah Al-Tuwayjiry.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the most authentic book that deals with the signs of the Day of Judgment and the battles?Answer:The most authentic books in this regard that come after the Qur’an are: Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Al-Nasa’i, Jami’ Al-Tirmidhy, and Sunan Ibn Majah. The most comprehensive books in this regard are Al-Nihayah that was written by Ibn Kathir and Ithaf Al-Jama’ah fi Akhbar Al-Fitan wa Al-Malahim wa Ashrat Al-Sa’ah that was written by Shaykh Hammud ibn ‘Abdullah Al-Tuwayjiry." }, { "title": "The difference between Arab and non-Arab Christians", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/arab-and-non-arab-christians/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "Is there a difference between Arab Christians and non-Arab Christians?", "category": ["non-muslim"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is there a difference between Arab Christians and non-Arab Christians?Answer:No, there is no difference between them." }, { "title": "Al-Jassasah", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/al-jassasah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Al-Jassasah mentioned in the Hadith reported by Tamim Al-Dary is different from the creature which Allah will bring out from the earth at the end of time as a Greater Sign of the Hour (Doomsday).", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is Al-Jassasah, which is mentioned in the Hadith reported by Tamim Al-Dary, the same creature as the one which will be of the Greater Signs of the Hour (Doomsday)? What will this creature do when it appears? Will it cause harm or not?Answer:Al-Jassasah mentioned in the Hadith reported by Tamim Al-Dary (may Allah be pleased with him) is different from the creature which Allah will bring out from the earth at the end of time as a Greater Sign of the Hour (Doomsday)." }, { "title": "Who are Ahl-ul-Qiblah?", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ahlul-qiblah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442", "link": null, "summary": "One of the principles of Ahlus-Sunnah is not to declare whether a person from Ahlul-Qiblah will enter Paradise or Hell.", "category": ["fatwas","terminology"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:One of the principles of Ahlus-Sunnah (adherents to the Sunnah) is not to declare whether a person from Ahl-ul-Qiblah (literally: People who face Ka`bah-direction in Prayer) will enter Paradise or Hell. They should merely hope that the righteous will be rewarded and fear that the guilty be punished. Who are Ahl-ul-Qiblah?Answer:Ahl-ul-Qiblah are the Muslims." }, { "title": "Advising sinners and disobedient people and one's attitude towards them", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/advising-sinners/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 14, 1442 AH", "link": null, "summary": "A Muslim is obliged to enjoin right and forbid wrong with wisdom and good and wise argument.", "category": ["fatwas","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibrahim ibn Muhammad Aal Al-Shaykh","url":"/biography/ibrahim/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Muni'","url":"/biography/mani/"}]}, "content": "Question:How should a Muslim deal with an abusive man who speaks evil utterances of disbelief and oaths of divorce along with seeking the help of Jinn and consuming bribes. The worse is still to come, he demolished a Masjid and turned it into a house, then a cattle pen claiming that he would build a larger Masjid, and he really did, but the Masjid he built is not fit for congregational Salah like the first one was. Needless to say, there are other sins that he committed, and he refuses all kinds of advice. Kindly give us your Fatwa in this regard.Answer:A Muslim is obliged to enjoin right and forbid wrong with wisdom and good and wise argument. Allah (Exalted be He) says: “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden)” [Aal Imran: 110]Allah also says: “Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” [Aal Imran: 104-105]Allah (Glorified be He) also says: “Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.” [al-Maidah: 78-79]And “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [al-Nahl: 125]The Prophet (peace be upon him) said, “Religion is based on advising one another. Upon this we said: For whom? He replied: For Allah, His Book, His Messenger, and for the leaders and the general Muslims.” Related by Muslim. 1It is narrated on the authority of Jarir Ibn ‘Abdullah (may Allah be pleased with him) that he said: “I gave my Bay`ah (pledge of allegiance) to the Messenger of Allah (peace be upon him) that I would perform Salah (Prayer), pay Zakah (obligatory charity), and be sincere towards every Muslim.” Related by Al-Bukhari and Muslim.2Sincerity towards Allah (Exalted be He) is concerned with being honest and sincere to Him in word and deed; and towards His book by believing in it and acting according to the Shari’ah rulings it contains. On the other hand, the Muslim should be sincere to the Messenger of Allah (peace be upon him) by believing in his message and obeying him, and towards the Imams of Muslims by not cheating them and commanding them with Al-Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) and forbidding them from Al-Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) if he is qualified to do so. He should obey them in Ma’ruf and be sincere towards the majority of Muslims by loving for them what he loves for himself. He should not cheat them whether by word or deed, and should command them to do Al- Ma`ruf and forbid them from Al-Mukar, and help each other in righteousness and Taqwa (fear/wariness of offending Allah), but not in sin and transgression.However, calling to the way of Allah (Exalted be He) varies in degrees, whether through teaching the ignorant and guiding them with wisdom or preaching a sermon to soften the hearts, or arguing in the best of manners when needed. Therefore, whoever finds himself qualified for the task of Da`wah to Allah (Exalted be He) should put things in the appropriate place and address every one according to what suits him, for Allah (Exalted be He) says: “Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).” [al-A’raf: 199]Similarly, those who call to Allah (Exalted be He), commanding Al-Ma`ruf and forbidding Al-Munkar, differ in the ways they adopt. Some are capable of denouncing evil with his hand, another with his tongue, a third is capable of nothing but abhorring evil from his heart, and some could benefit from all such ways, as the Prophet (peace be upon him) said: “Whoever among you sees something abominable should rectify it with his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Faith.” 3Therefore, the caller to Allah (Exalted be He) should know his status and ability as to how far he could go in the field of Da’wah; propagating virtue and preventing vice. He should call others to Allah (Exalted be He) according to his knowledge and affect he expects to have. He should not go beyond his ability, otherwise he will turn into a source of Fitnah (temptation) to others. Allah (Exalted be He) is the One who guides to the straight path.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 55; Al-Nasa’i, Sunan, Book on Al-Bay`ah, no. 4197; Abu Dawud, Sunan, Book on manners, no. 4944; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 102. ↩ Al-Bukhari, Sahih, Book on faith, no. 57; Muslim, Sahih, Book on faith, no. 56; Al-Tirmidhy, Sunan, Book on righteousness and upholding ties of kinship, no. 1925; Al-Nasa’i, Sunan, Book on Al-Bay`ah, no. 4175; Ahmad ibn Hanbal, Musnad, vol. 4, p. 365; and Al-Darimy, Sunan, Book on transactions, no. 2540. ↩ Muslim, Sahih, Book on faith, no. 49; Al-Tirmidhy, Sunan, Book on trials, no. 2172; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5009; Abu Dawud, Sunan, Book on Salah, no. 1140; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1275; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 54. ↩ " }, { "title": "Reports about the Awaited Al-Mahdy and the descending of 'Isa", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/about-awaited-mahdy-and-descending-jesus/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "As far as we know, there is no Sahih Hadith which specifies the time of his descent. The only piece of information is that he descends after Al-Masih-ul-Dajjal or the Antichrist.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is reported from the Prophet (peace be upon him) regarding the appearance of the Awaited Mahdy and the descent of ‘Isa (Jesus, peace be upon him)?Answer:As for Al-Mahdy, many Hadiths were reported which indicate that he will preside over this Ummah (community). You should refer to the Sunan (Hadith compilations classified by jurisprudential themes) of Abu Dawud and Ibn Majah, and other books of Sunnah, as these Hadiths are mentioned there. There is no Sahih (authentic) Hadith specifying what era he will appear in.As for the descent of ‘Isa (peace be upon him), you should refer to the book entitled Al-Tasrih fi ma Tawatara fi Nuzul Al-Masih and the Tafsir of Ibn Kathir for Allah’s statement, “But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens).” [al-Nisa: 158]As far as we know, there is no Sahih Hadith which specifies the time of his descent. The only piece of information is that he descends after Al-Masih-ul-Dajjal (the Antichrist)." }, { "title": "Abdullah ibn Sayyad", "date": "2020-09-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/abdullah-ibn-sayyad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 15, 1442 AH", "link": null, "summary": "Abdullah ibn Sayyad appeared in the lifetime of the Prophet, and some Sahabah thought he was Al-Dajjal.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}],"members":[{"name":"Shaykh Abdul-Aziz Aal al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Who is Ibn Sa’id? Is he Al-Masih-ul-Dajjal (the Antichrist)? Why did the Prophet (peace be upon him) not mention whether it was him or not?Answer:Abdullah ibn Sayyad appeared in the lifetime of the Prophet (peace be upon him), and some Sahabah (Companions of the Prophet) thought he was Al-Dajjal. The Prophet (peace be upon him) himself thought the same, until he knew afterwards that it was not him, rather he was a soothsayer. The Prophet (peace be upon him) said to him: “I have something hidden for you. Ibn Sayyad said, “It is Al-Dukh.” (And he was really hiding for him Surah Al-Dukhan). The Prophet (peace be upon him) said to him, “Be off! You can never go beyond your position.”” 1 Meaning: You are one of the fellowmen of the soothsayers who have allies of Satans to tell them a lot of the unseen things which they stealthily hear.Moreover, they used to mix truth with lies as in the Sahih (sound) Hadith related by Al-Bukhari and others, that the Prophet (peace be upon him) said: “The angels descend in the clouds and mention this or that matter decreed in the Heaven. The devils listen stealthily to such a matter, come down to inspire the soothsayers with it, and the latter would add to it one-hundred lies of their own.” 2 Narrated from the Hadith of ‘Abdullah ibn ‘Umar ibn Al-Khattab (may Allah be pleased with him): Ahmad, vol. 2, p. 148; Al-Bukhari, vol. 2, p. 96, vol. 4, p. 32, vol. 7, p. 113; Muslim, vol. 4, p. 2244, no. 2930; Abu Dawud, vol. 4, p. 505, no. 4329; and Al-Tirmidhi, vol. 4, p. 519, no. 2249. ↩ Narrated with the same wording from the Hadith of ‘Aishah (may Allah be pleased with her): Al-Bukhari, vol. 4, pp. 79 and 94; Ibn Jarir Al-Tabari, Tafsir, Tafsir of Surah Al-Saffat, explanation of Ayah “They cannot listen to the higher group (angels), (ed.: Dar Hajr); Al-Baghawy, Tafsir, Tafsir of Surah Al-Hijr, explanation of Ayah “Except him (devil) that gains hearing by stealing” vol. 4, p. 373, (ed.: Dar Tiba); and Al-Tabarani, Al-Awsat, vol. 9, p. 371, no. 8798, (verified by: Al-Tahhan). ↩ " }, { "title": "Reason behind disagreement among Imams Malik, Ahmad and Al-Shafi'i", "date": "2020-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reason-behind-disagreement-among-imams/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 13, 1442 AH", "link": null, "summary": "What are the causes of disagreement in legal opinions among Imams Malik, Al-Shafi'i and Ahmad ibn Hanbal (may Allah be Merciful with them)?", "category": ["madhabs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What are the causes of disagreement in legal opinions among Imams Malik, Al-Shafi’i and Ahmad ibn Hanbal (may Allah be Merciful with them)?Answer:All praise is due to Allah Alone and peace and blessings be upon His Messenger, his family and Companions. To commence, there are many causes behind the differences among the Four Imams (Imams Abu Hanifah, Malik, Al-Shafi’i and Ahmad) of jurisprudence and others. Many books have been compiled in this regard as Raf’ Al-Malam ‘An Al-A’imah Al-A’lam by Ibn Taymiyyah, Al-Tamhid Fi Takhrij Al-Furu’ ‘Ala Al-Usul by ‘Abdul-Rahim Al-Asnawy, Al-Insaf Fi Bayan Asbab Al-Ikhtilaf by Waliu-llah Al-Dahlawy, Asbab Ikhtilaf Al-Fuqaha’ by ‘Ali Al-Khafif, Al-Insaf Fi Al-Tanbih ‘Ala Al-Asbab Allaty Awjabat Al-Khilaf by ‘Abdullah ibn Sayyid, and Bidayat Al-Mujtahid by Ibn Rushd. He mentioned places of agreement in certain issues and then mentioned places of disagreement. He, then, pointed out the origin of disagreement. We will mention some of these causes for you: A word may be homonymous, i.e. It has two or more different meanings as in Allah’s saying: “And divorced women shall wait (as regards their marriage) for three menstrual periods” [al-Baqarah: 228] The word Qur’ is a homonymous word that means the period of menstruation and the period of purity after the end of menstruation. Some of the scholars said that the divorced women should count the waiting period according to the periods of purity and others said that they have to count it according to the periods of menstruation. The two groups have proofs that support their sayings. The contradiction among proofs: Jurists may disagree in giving preponderance to one of the proofs over the other when it becomes difficult to combine between them, such as the Hadith that prohibits a person from performing supererogatory prayer after ‘Asr (Afternoon) Prayer until sunset and the Hadith that prohibits the person who enters a Masjid (mosque) from sitting before performing two Rak’ahs for the salutation of the Masjid. Jurists have disagreed concerning applying the rulings of these two Hadiths upon he who enters a Masjid in a time when it is not permissible to perform Salah. Some of them gave preponderance to the Hadiths that prohibits performing Salah and some of them gave preponderance to the Hadith that asks one to perform two Rak’ahs for the salutation of the Masjid. A certain Hadith may also reach some of them while others do not know it. They may also disagree concerning the abrogation of the Hadith.Fatwa is not a room for detailing such issue. Therefore, we advise you to read the books mentioned above to make use of them if you are a knowledge seeker." }, { "title": "Concerning the Hadith: 'You will fight against the Jews and you will gain victory over them.'", "date": "2020-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-stones-will-speak/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, Instagram@Alsalafiyyah", "mp3": "", "hijri": "Muharram 13, 1442AH", "link": null, "summary": "Is the Hadith that says: 'There will come a day when Muslims will gain victory over the Jews, and then a stone behind which a Jew may hide, will speak and call the believer to go and kill the Jew hiding behind it' authentic?", "category": ["fatwas","hadiths","palestine"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"اليوم الذي يسلط فيه المسلمون على اليهود","web_url":"https://al-fatawa.com/fatwa/112385"}]}, "shaykhs": null, "muftis": null, "content": "Question:Is the Hadith that says: “There will come a day when Muslims will gain victory over the Jews, and then a stone behind which a Jew may hide, will speak and call the believer to go and kill the Jew hiding behind it” authentic?Answer:It was reported that Ibn ‘Umar (may Allah be pleased with them both) said: “I heard the Messenger of Allah (peace be upon him) saying: ‘You (i.e. Muslims) will fight against the Jews and you will gain victory over them. The stones will (betray them) saying: ‘O ‘Abdullah (i.e. slave of Allah)! There is a Jew hiding behind me; so kill him.’”1 This Hadith was reported by Al-Bukhari.It was also reported on the authority of Ibn ‘Umar (may Allah be pleased with them both) that the Messenger of Allah (peace be upon him) said: “The Jews will fight against you and you will gain victory over them, till the stone says: ‘O Muslim! There is a Jew hiding behind me; so kill him.’“2 This Hadith was reported by Ahmad and Al-Tirmidhy who said that it is a Hasan, Sahih Hadith.Ibn ‘Umar (may Allah be pleased with them both) said that he heard the Messenger of Allah (peace be upon him) saying: “The Antichrist will pass by this salty barren area i.e. Madinah, in a passage of a canal. Most of those who will come out to him will be women so that a man will return to his intimate wife, mother, daughter, sister or aunt to tie them up for fear that they might go out to him. Then, Allah will afflict him with Muslims who kill him and his followers and the Jews will hide behind a tree or a rock and the rock or the tree will say to the Muslim: There is a Jew behind me, come and kill him!”3 This Hadith was reported by Ahmad in his Musnad.It was also reported by Ibn Majah on the authority of Abu Umamah Al-Bahily who said that the Prophet (peace be upon him) said this Hadith about Al-Masih-ul-Dajjal (the Antichrist). And Allah is the Source of strength. May Allah grant us success. May peace and blessings be upon our Prophet, his family and Companions.4 Ibn Hajar (may Allah have mercy on him) said: “What is meant by fighting the Jews is that this will happen when the Dajjal emerges and ‘Isa (Jesus, peace be upon him) descends.”5 Shaykh Ibn Baz (may Allah have mercy on him) said: ‘Isa (Jesus, peace be upon him) will fight him (Dajjal), supported by the Muslims, and he will kill him at the gate of al-Ludd (Lod), which is in Palestine, near al-Quds (Jerusalem). He will kill him with his spear, as it says in the sahih (authentic) hadith, and the Muslims who are with him will kill a great number of the Jews. It says in the hadith from the Prophet (Muhammad, peace and blessings be upon him) that the Muslims will fight the Jews, and will kill them and gain power over them, and trees and rocks will call out: “O Muslim, O slave of Allah, here is a Jew; come and kill him.” and ‘Isa will kill the Dajjal and put an end to him.6 Shaykhul-Islam Ibn Taymiyyah (may Allah have mercy on him) said: “The Jews are in fact awaiting the dajjal, for he is the one whom the Jews will follow. Seventy thousand of the Jews of Isfahan (City in Iran)7 wearing tayalisah (a kind of head covering) will emerge with him. The Muslims will fight them with him, to the extent that trees and rocks will say: “O Muslim, here is a Jew behind me; come and kill him.” 8Also read: The Jews gathering in Palestine is from the signs of the Hour What is the future of occupied Jerusalem? Gharqad the tree of the Jews Musnad Imam Ahmad, vol. 2, pp. 67, 122, 131, 149, 398, 417, and 530, and vol. 4, p. 217; Al-Bukhari, Fathul-Bari, no. 3593 and 2925; Muslim, nos. 2921 and 2922; and Al-Tirmidhi, Al-Jami’, no. 2237. ↩ Al-Bukhari, Sahih, Book on merits and virtues, no. 2593; Muslim, Sahih, Book on trials and signs of the Hour, no. 2921; At-Tirmidhi, Sunan, Book on trials, no. 2236; and Musnad Ahmad, vol. 2, p. 135. ↩ Imam Ahmad, vol. 2, p. 67, vol. 3, p. 119, and vol. 4, p. 338; and Ibn Majah, no. 4128. ↩ Fatawa Al-Lajnah Ad-Daimah, Fatwa no. 5775, Question 2. ↩ Fathul-Bari 6/610. ↩ Fatawa Nur ‘Ala ad-Darb of Ibn Baz 4/290. ↩ The Dajjal will emerge from the direction of the east, from Khorasan, from among the Jews of Isfahan. Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) said: ‘The Dajjal will emerge from among the Jews of Isfahan, and with him will be seventy thousand Jews, wearing crowns.’” (Narrated by Ahmad, no. 12865). In another narration, he (peace and blessings be upon him) said: “The Dajjal will emerge from a land in the east called Khurasan.” (Narrated by al-Tirmidhi, no. 2163. Classed as sahih (authentic) by al-Albani, Sahih al-Jami’ al-Saghir, hadith 3398). ↩ Al-Jawab As-Sahih by Ibn Taymiyyah 2/30. ↩ " }, { "title": "The Hadith on splitting of this Ummah into seventy-three sects", "date": "2020-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-on-seventy-three-sects/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 13, 1442", "link": null, "summary": "The Hadith on This Ummah will split into seventy-three sects, all of them will be in Hellfire except one.", "category": ["fatwas","hadiths","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I read a Hadith mentioned by the Shaykh of Islam Muhammad ibn ‘Abdul-Wahhab, in his book entitled “Mukhtasar Sirat Al-Rasul” (The Abridged Biography of the Prophet), which states: “This Ummah (nation) will split into seventy-three sects, all of them will be in Hellfire except one.”I would like a clarification of this issue about which Imam Muhammad ibn ‘Abdul-Wahhab said in his previously mentioned book: “This is one of the most crucial issues. Whoever understands it has well comprehended the religion, and whoever applies it is a true Muslim. May Allah, the Most Generous, grant us its understanding and the ability to apply it.”I would also like to know the answer to the following questions, which revolve around the previously mentioned Hadith: Who is the saved sect referred to in the Hadith? Do sects like: Shi’ah (Shi’ites) Al-Shafi’iyyah Al-Hanafiyyah, Al-Tijaniyyah and others fall under the seventy-two sects referred to by the Messenger of Allah (peace be upon him) as dwellers of Hellfire?If all these sects are going to be in Hellfire except one, why are they permitted to visit Allah’s Sacred House? Was the great Imam wrong, or have you deviated from the right path?Answer:First, what Imam Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) mentioned in “Mukhtasar Al-Sirah” is part of a Sahih (authentic) and well-known Hadith, narrated by the Compilers of Sunan (Hadith compilations classified by jurisprudential themes) and Musnads (Hadith compilations according to complete chains of narration), such as Abu Dawud, Al-Nasa’i, Al-Tirmidhy and others with different wordings, including: “The Jews split into seventy-one sects, all of which are in Hellfire except one; the Christians split into seventy-two sects, all of which are in Hellfire except one; and this Ummah will split into seventy-three sects, all of which are in Hellfire except one.” 1According to another narration, “…Will split into seventy-three denominations.” 2In another narration, They said, “O Messenger of Allah! Who is the saved sect?” He (peace be upon him) said, “Those who follow the very same that I and my Companions follow today.” 3In another narration, he (peace be upon him) said, “It is Al-Jama‘ah (the group that remains adhering to that which the Prophet (peace be upon him) and his Companions followed); the Hand of Allah is over (the hands of) Al-Jama‘ah.” 4Second, The Messenger of Allah (peace be upon him) informed his Sahabah (Companions) of the characteristics of Al-Firqah Al-Najiyah (the Saved Sect) in various narrations of the previously mentioned Hadith; as an answer to their question, “Who is the saved sect?” He said, “Those who follow the very same that I and my Companions follow today.”According to another narration he said, “It is Al-Jama‘ah; the Hand of Allah is over (the hands of) Al-Jama‘ah.” He (peace be upon him) described the saved sect as those who adhere steadfastly in their beliefs, words, deeds and manners to the way of the Prophet Muhammad (peace be upon him) and his Companions (may Allah be pleased with him). They act upon the teachings of the Qur’an and the Sunnah regarding what they should and should not do. They abide by the way of the Muslim Jama‘ah (main body or group), who are the Sahabah (may Allah be pleased with them) who followed only the Prophet (peace be upon him) who never spoke of his own desire; it was only Revelations revealed to him.Thus, all those who follow the Qur’an, the instructions of the Sunnah, verbal or practical, and the Ijma’ (consensus) of the Ummah, and are not deceived by fallacious opinions, misleading desires, or false interpretations which are violative of the fundamentals of Shari‘ah (Islamic Law) and are rejected by the Arabic language - the mother tongue of the Prophet (peace be upon him) in which the Qur’an was revealed - all those who do so are part of the saved sect, of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body).Third, as for those who take their own vain desires as their god and contradict the Qur’an and the authentic Sunnah in favor of their own opinion or that of their leader out of zealotry and fanaticism; or interpret the texts of the Qur’an and the Sunnah in a manner that does not concur with the Arabic language or the fundamentals of the Islamic Shari‘ah; and thus dissent from the main group of Muslims, they will be among the seventy-two sects which the Messenger of Allah (peace be upon him) stated will all be in Hellfire. The distinguishing sign of these sects is deviation from the Qur’an, the Sunnah and Ijma‘, without being based on an interpretation that corresponds to the language of the Qur’an and the fundamentals of Shari‘ah to be taken as an excuse for error.Fourth, the issue which Imam Shaykh Muhammad ibn ‘Abdul-Wahhab stated as one of the most crucial issues which when understood one has fully comprehended Islam and when acted upon one become a true Muslim - is what has been already clarified in the second part of the answer regarding the distinguishing characteristics of the saved sect given by the Prophet (peace be upon him), and the fact that the other sects are the opposite of them. Whoever distinguishes between the saved sect and the doomed sect according to the criterion of the Prophet (peace be upon him), and understands the difference between them based on the interpretation of the Prophet (peace be upon him), has in fact comprehended religion and can distinguish between those one should adhere to their group and those that should be fled from as one would flee from a lion.Whoever applies this correct understanding and adheres to the group who is upon right guidance and follow the truth are true Muslims, for the description of the saved sect matches them whether in their correct knowledge of the truth, beliefs, words or actions. There is no doubt that this is one of the most crucial issues that has broad benefit. May Allah have mercy on Imam, Shaykh Muhammad ibn ‘Abdul-Wahhab; he was a man of deep insight and thorough understanding of the religious texts and their aims, as he emphasized what is essential for the Muslims to know about their religion sometimes implicitly as he did here, and sometimes explicitly as he did in many of his books.Fifth, the Messenger of Allah (peace be upon him) did not assign descriptive titles or names for the seventy-two sects attributing themselves to Islam by which they can be known, rather he specified that their distinguishing sign is departure from the Qur’an, the Sunnah, and the Ijma‘ of the Rightly-Guided Caliphs and the rest of the Sahabah (may Allah be pleased with them all), out of pursuing assumptions and inclinations, and speaking of Allah without knowledge and out of favoritism for leaders, other than the Messenger of Allah (peace be upon him), for whose sake they show allegiance or enmity. On the other hand, the Messenger of Allah (peace be upon him) made the emblem of the saved sect their adherence to the Qur’an and the Sunnah, and the Muslim main body, giving superiority to this over their personal perceptions, assumptions and inclinations. For their inclinations are pursuant to the Islamic Shari‘ah (law); on that base they show allegiance or enmity.Therefore, whoever adopts a criterion for judging the sects other than that of the Messenger of Allah (peace be upon him) in order to distinguish the saved sect from those who are doomed, is speaking without knowledge and is judging ignorantly and thus wrong themselves and misjudge the sects ascribed to Islam. Whoever refers to the statements of the Messenger of Allah (peace be upon him) to distinguish the saved sect from those who are doomed, will be just in their judgment and will realize that the sects of the Ummah vary in their degrees; some of them are more keen on following and submitting to the Shari‘ah, and are the furthest of all people from Ibtida‘ (heresy) in religion and distortion of religious texts by additions or deletions. These are the people most likely to have the bliss of being among the saved sect. However, some of the scholars of Hadith and scholars of Islamic jurisprudence, who are qualified to practice Ijtihad (juristic effort to infer expert legal rulings) and are truly keen on fully adhering to the Shari‘ah, may interpret some texts incorrectly, so they are excused for their error in issues open to Ijtihad.Some others of them may deny certain texts of Shari‘ah, either for having newly accepted Islam, or for being raised at distant regions of the Muslim world, so they were not correctly informed about the matters which they deny. Some others of them may commit a sin or introduce a Bid‘ah (innovation in religion) which do not take them outside the fold of Islam. They are considered as much of obedient believers as they show of obedience to Allah; and as much of sinners as they commit of sins and heresies. They fall under the Will of Allah; He may punish them if He so wills, and He may forgive them if He so wills. Allah says (what means): “Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” (Surah Al-Nisa’ 4: 48).He also states, “And (there are) others who have acknowledged their sins, they have mixed a deed that was righteous with another that was evil. Perhaps Allâh will turn unto them in forgiveness.” (Surah At-Tawbah 9: 102).All these are not considered Kuffar (disbelievers) for their wrong interpretations or denial, rather they are excused and fall under the category of the saved sect, although they are less in status than the first party. However, there are some who deny the inevitably well-known basic principles of the religion, even after being correctly informed about them, and follow their own vain desires instead of the guidance of Allah, or interpret some of the texts of Shari‘ah in a far-fetched manner, thereby contradicting the dominant majority of Muslims who preceded them. After the truth is clarified to them, and textual evidence is established against them through debates, they have not changed their minds. Those are considered Kuffar and apostates from Islam, even if they claim to be Muslims and exert efforts in calling to Islam according to their own creed and way, such as Al-Qadyaniyyah Al-Ahmadiyyah who denied that Muhammad (peace be upon him) was the last of prophets. They claim that Ghulam Ahmad Al-Qadyani was a prophet and a messenger of Allah, or that he was ‘Isa ibn Maryam (Jesus, son of Mary, peace be upon them), or that the soul of Muhammad or ‘Isa was reincarnated in him, so he assumed the status of a prophet.Sixth, Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) have solid fundamentals established by evidence (from the Qur’an and Sunnah) on which they build the branches, and refer to when trying to infer partial issues and when applying religious rulings on themselves and on others. One of these fundamentals is that Iman (faith) expressed in words, deeds and beliefs, increases by performing acts of obedience to Allah and decreases by committing sin. The more a Muslim performs acts of obedience, the more their Iman will increase. The less they obey or the more they commit sins that do not cause them to fall into blatant Kufr (disbelief), the more their Iman will decrease. Iman according to them is of different degrees, and the saved sect has various ranks, one above another, according to evidence and the words or deeds which they have earned.Another one of these fundamentals of Iman is that they do not declare any particular person or sect from the people of the Qiblah (i.e., Muslims in general) as Kafir (disbeliever), but refrain from this as much as possible, for the Prophet (peace be upon him) reproved Usamah Ibn Zayd Ibn Harithah for killing a Kafir after he had said, “La ilaha illa Allah”. He did not accept Usamah’s excuse that the man only said it to take refuge in it and protect himself, and he (peace be upon him) admonished him saying, “Did you split his heart open to know whether or not he has said it?” 5 i.e. whether or not he said it sincerely from the bottom of his heart. The only exception is when a person commits an act of blatant Kufr, such as denying the inevitably well-known basic truths of the religion, or contradicting a decisive Ijma‘ (consensus) of the Ummah, or interpreting clear-cut texts which are not subject to interpretation, and does not recant this even after being correctly informed of it.The Imam of Da‘wah (Call to Islam), Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) adhered to the way of Ahl-ul-Sunnah wal-Jama‘ah and followed their fundamentals. He did not declare anyone or any sect from the people of the Qiblah as Kafir for committing a sin, or giving an allegorical interpretation, or introducing a Bid‘ah, unless there was well-established evidence of their Kufr after enlightenment and clarification.The Saudi government, may Allah protect and support it, follows the same way in its presidency and treatment of its citizens and in its attitude towards the Muslims in other countries, especially those who come to the Sacred House of Allah to perform Hajj or ‘Umrah. It thinks well of Muslims, considers all of them its brothers in faith, cooperates with them in what will give them support, guard their rights and retrieve their usurped possession. It welcomes those who visit its country, and graciously facilitate for pilgrims the performance of Hajj rituals. This is a thing discerned from its news, its affairs and the effort and money spent for the sake of the common good of Muslims and to offer comfortable accommodation for the pilgrims to the Allah’s Sacred House.Thus, the Saudi government allows the different Muslim sects to visit the Sacred House of Allah without investigating their hidden beliefs, acting upon the principle of judging by the apparent without exploring the inside of each person, and leaving “the inwardly hidden” to Allah, Who alone knows it. Nevertheless, if the Saudi government becomes absolutely certain of the Kufr (disbelief) of a particular person or sect, such as Al-Qadyaniyyah, and this is affirmed by the investigative Muslim scholars in the Islamic world, it cannot help but forbid those whose Kufr and apostasy are proved from performing Hajj and ‘Umrah, in order to protect Allah’s Sacred House from being approached by those in whose hearts there is evil, obeying Allah’s Saying, “O you who believe (in Allâh’s Oneness and in His Messenger Muhammad (peace and blessings be upon him))! Verily, the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh, and in the Message of Muhammad (peace and blessings be upon him)) are Najasun (impure). So let them not come near Al-Masjidal-Harâm (at Makkah) after this year” (Surah Al-Tawbah, 9: 28).Allah also says, “…and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow (submit themselves with humility and obedience to Allâh), and make prostration (in prayer);” (Surah Al-Hajj, 22: 26).From the abovementioned, we can conclude the gravity of the issue pointed to by the Imam of Da‘wah in his era, Shaykh Muhammad ibn ‘Abdul-Wahhab and was inquired about in the question. It also becomes clear that he (may Allah be merciful to him) followed the straight path, for he adhered to the established fundamentals of Ahl-ul-Sunnah wal-Jama‘ah. Moreover, the Saudi government has not deviated from the right path in its treatment of Muslims all over the world; rather it has adhered to the principles of Ahl-ul-Sunnah wal-Jama‘ah as did the Imam. Thus, it judges the Muslims based on what is apparent, and does not examine their hearts, so it is lenient with those whose reality is hidden, and strict with those whose crimes are discovered and insist on apostasy, even after successive debates and clarifications.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Imam Ahmad, vol. 2, p. 332 and vol. 3, p. 120; Abu Dawud, no. 4596; Al-Tirmidhy, no. 2642; Ibn Majah, no. 4029; Al-Hakim, Al-Mustadrak, vol. 1, p. 128; and Al-Ajurry, Al-Shari’ah, p. 25. ↩ Al-Tirmidhy, no. 2643. ↩ Al-Tabarany, no. 724, Al-Saghir, no. 724; and Al-Tirmidhy, no. 2643. ↩ Imam Ahmad, vol. 3, p. 145 and vol. 4, p. 102; Abu Dawud, no. 4597; Al-Darimy, Al-Sunan, vol. 2, p. 241; Ibn Majah, nos. 4040 and 4041; Al-Hakim, Al-Mustadrak, vol. 1, p. 128; and Al-Ajurry, Al-Shari’ah, p. 18. ↩ Imam Ahmad, vol. 4, p. 439 and vol. 5, p. 207; Al-Bukhari, Fath-ul-Bari, nos. 4269 and 6872; Muslim, no. 96; Abu Dawud, no. 2643; and Ibn Majah, no. 3977. ↩ " }, { "title": "Advice of Allah's Book [Part 2]", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/advice-of-quran-2/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "Do not attack or betray anyone, whether poor or rich, and avoid Zhulm in transactions and in everything. Do not do injustice to workers, if you are a company owner", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Read part one hereAll praise be to Allah.Beware of Zhulm (injustice), for it has bad consequences. The Prophet (peace be upon him) said, “The Muslim is inviolable for their Muslim brother, as for their blood and wealth.” 1Do not attack or betray anyone, whether poor or rich, and avoid Zhulm in transactions and in everything. Do not do injustice to workers, if you are a company owner; if you have workers at home give them their rights and fulfill their conditions, whether you are a company owner or just hiring workers at home. Fear Allah and do not betray them thinking that they are vulnerable. This applies to all your affairs; do not be a liar or a cheater in your transactions. The Prophet (peace be upon him) said, “A person who deceives is not of us (is not my follower).” 2Allah (Glorified and Exalted be He) says, “Verily, Allâh commands that you should render back the trusts to those to whom they are due [al-Nisa: 58]He (Glorified be He) says about the Mu’mins (believers), “Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants;” [al-Mu’minun: 8]He (Glorified and Exalted be He) also says,”O you who believe! Betray not Allâh and His Messenger, nor betray knowingly your Amânât (things entrusted to you, and all the duties which Allâh has ordained for you).” [al-Anfal: 27]If you are an agent for someone in a farm or a company, you should not betray their trust; you should rather give them advice, fulfill your duty, and do not take anything of their rights except with their permission. This applies to everything, whether authorization in commercial transactions, renting, selling fruits and everything else. Allah (Exalted be He) says, “Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants;” [al-Mu’minun: 8]If you are indebted, you should fear Allah as He should be feared in repayment of the debt. Do not lie and say that you cannot repay it. You should rather fear Allah and fulfill the debts to their owners, as you are required to fulfill your rights and obligations, according to Allah’s saying, “Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allâh has forbidden). And those who pay the Zakât.” [al-Mu’minun: 1-4] Whether financial or spiritual Zakah.“And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame;” [al-Mu’minun: 5-6] i.e. They abstain from Zina (adultery), homosexuality and the rest of immoral sins.“Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors; Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants;” [al-Mu’minun: 6-8] They fulfill their Amanahs and covenants in the way prescribed by Allah.Secrets are considered part of Amanah as well; you should not reveal the secrets with which you are entrusted. If a person tells you to do so and so and tell no one, this is considered a secret between both of you, so you should not betray that trust which harms nobody. If a person makes a will to you to take care of his children or his farm, you should fulfill that right and fear Allah, as Allah is the Ever-Watcher. If you borrow anything from a person, you should return it to them; do not betray them and fear Allah. You can return its price if you have bought it. Do not deny it if they forget it, but rather remind them that you owe them the price of so and so.Allah (Exalted be He) says, “Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants; And those who strictly guard their (five compulsory congregational) Salawât (prayers) (at their fixed stated hours).” [al-Mu’minun: 8-9]Salah (Prayer) is the greatest and most important obligation after Tawhid (monotheism). It is a pillar of Islam, the greatest Rukn (integral Pillar) and the most important Fard (obligation) after the two Shahadahs (Testimonies of Faith). You should fear Allah and keep it in congregation, according to Allah’s saying, “Guard strictly (five obligatory) As-Salawât (the prayers)” [al-Baqarah: 238]He (Glorified be He) also says, “…and perform As-Salât (Iqâmat-as-Salât), and give Zakât. He (Glorified be He) also says, …and perform As-Salât (Iqamât-as-Salât). Verily, As-Salât (the prayer) prevents from Al-Fahshâ’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)” [al-Ankabut: 45]He (Glorified be He) also says, “And those who guard their Salât (prayers) well. Such shall dwell in the Gardens (i.e. Paradise), honoured.” [al-Ma’arij: 34-35]He (Glorified be He) says about the hypocrites, “Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness” [al-Nisa: 142]Do not be like them, too lazy to offer Salah, as if you are forced to do it, but rather be active and strong, and hasten to offer it, whether the Fajr (Dawn) Prayer or others. Do not prefer sleep to the Fajr Prayer or others; and be patient and watchful of Allah all the time. The same applies to your wife and children; be firm with you wife, your children and your servants in this issue, and yourself before them. Be a good model for them to follow in goodness; whenever you hear the Adhan (call to Prayer), hasten to offer Salah, whether in the Fajr, Zhuhr (Noon), ‘Asr (Afternoon), Maghrib (Sunset) or ‘Isha (Night) Prayers, as ordained by Allah (Glorified be He) and His Messenger. Allah (Glorified be He) says, “Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (i.e. the best prayer – ‘Asr).” [al-Baqarah: 238]The middle Salah is the ‘Asr Prayer, which Allah mentioned in particular for its great rank. He (Glorified be He) also says, “And perform As-Salât (Iqâmat-as-Salât), and give Zakât and bow down (or submit yourselves with obedience to Allâh) along with those who bow down (in prayer).” [al-Baqarah: 43] Performing Salah means offering it as ordained by Allah.Paying Zakah means giving it to the ones who deserve it as ordained by Allah. You should pay the Zakah due on your money as enjoined by Allah; do not be miserly and fight yourself until you give Zakah to those who deserve it, whether of your money, sheep, camels, cows, or commercial commodities such as clothes, utensils, cars or other items that can be sold. Whenever a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due) passes, you should pay 2.5% of it as Zakah, which corresponds to 25 of every 1000, or 2500 of every 100.000. If you have grazing livestock for a Hawl, you should give one of them for each forty to one hundred and twenty i.e. A one-year-old goat. If they range between one hundred and twenty one and two hundred, you should give two of them. If they are two hundred and one or more, you should give three of them. Then, you should give one sheep for every hundred sheep. You should give four sheep on every four hundred; and five sheep on every five hundred.As for Zakah on camels, it was clarified in details by the Prophet (peace be upon him). If you have five camels that have been grazing for a Hawl or most of it, you should give a goat as Zakah; and for ten camels, two goats are to be given; for fifteen camels, three goats are to be given; and for twenty camels, four goats are to be given as Zakah. If they reach twenty five camels, you should give a Bint Makhad (a one-year-old she-camel). If not found, you can give an Ibn Labun (a two-year-old he-camel). This applies until thirty five camels. If more than thirty five, you should give a Bint Labun (a two-year-old she-camel), until they reach forty five camels. If they are more than forty five, you should give a Haqqah (a three-year-old she-camel) until they reach sixty camels. If they exceed sixty, you should give a Jadh’ah (a four-year-old she-camel) until they reach seventy five camels.If more than seventy five, you should give two Bint Labuns until they reach ninety camels. If more than ninety camels, you should give two Haqqahs until they reach a hundred and twenty camels. If more than a hundred and twenty, you should give a Bint Labun for every forty camels and a Haqqah for every fifty camels.Similarly, the cows; if they are grazing for a Hawl or most of it, you should give a Tabi’ or Tabi’ah (a one year-old cow) for every thirty cows; you should give a Musinnah (a two year-old cow) on every forty cows; you should give two Tabi’ahs for every sixty cows; you should give a Tabi’ and a Musinnah on every seventy cows; you should give two Musinnahs on every eighty cows; you should give three Tabi’ahs on every ninety cows; you should give two Tabi’ahs and a Musinnah in every hundred cows; and you should give three Musinnahs or four Tabi’ahs on every in every hundred and twenty cows. Then, the number is fixed; you should give a Tabi’ or Tabi’ah on every thirty cows; and a Musinnah on every forty cows.As for the grains and the fruits that can be measured and saved, you should give 5% of them if they are irrigated with machines. If they are watered naturally by rain or rivers, you should give 10% of them if they reach five Wasqs (1 Wasq = 60 Sa’s =130,320 kg), according to the saying of the Prophet (peace be upon him). “On a land watered by rain or by natural water channels, one tenth (10%) is compulsory (as Zakah) and on the land irrigated by machines 5% is compulsory (as Zakah on the yield of the land).” Related by Al-Bukhari in his Sahih (authentic) Book of Hadith. 3The Prophet (peace be upon him) also said, “No Zakah is due on less than five Wasqs of dates or grains.” (Agreed upon by Imams Al-Bukhari and Muslim). 4As for Sawm (fast) in Ramadan, it is the fourth Rukn of Islam. You should fear Allah and observe Sawm in Ramadan as ordained by Allah and abstain from idle talk, Ghibah (backbiting), Namimah (tale-bearing) and other sins. You should preserve your Sawm from all sins, according to the saying of the Prophet (peace be upon him), “Whoever does not give up false statements and evil deeds, Allah is not in need of their abstinence from food and drink.” Related by Al-Bukhari in his Sahih Book of Hadith. 5You should also earn your living through lawful means and beware of unlawful money. When you observe Sawm, all your limbs should abstain from what Allah prohibited. This is the perfect Sawm; abstinence from eating, drinking and all the prohibitions of Allah. During Hajj, you should not also behave in an obscene manner or commit a sin. When you perform Hajj, you should avoid all sins in all cases, according to the saying of the Prophet (peace be upon him), “Whoever performs Hajj for the sake of Allah and does not have sexual relations with his wife or commit sins will return (after Hajj free from all sins) as if they were born anew.” (Agreed upon by Imams Al-Bukhari and Muslim). 6The Prophet (peace be upon him) also said, “The performance of ‘Umrah is an expiation for the sins committed (between it and the previous one); and the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Jannah (Paradise).” (Agreed upon by Imams Al-Bukhari and Muslim). 7The accepted Hajj is the one that contains no obscenity or Fisq (flagrant violation of Islamic law).In all your transactions, you should avoid deception, betrayal and lying. The Prophet (peace be upon him) once passed by a man who had a heap of food in the market. He felt something strange about it, so he thrust his hand in that (heap) and his fingers were moistened. He said to its owner, “What is this?” He replied, “O Messenger of Allah! These have been drenched by rainfall.” The Prophet said, “Why did you not place this (the drenched part of the heap) over other eatables so that the people could see it? A person who deceives others is not one of my followers.” Related by Muslim in his Sahih (authentic) Book of Hadith. 8This means that Allah’s Book includes guidance, light, call for every form of goodness, and warning against every evil. The same applies to the Sunnah of the Messenger of Allah (peace be upon him); it includes a call for every form of goodness and warning against every evil. Narrated by Muslim, Book on righteousness, upholding ties of kinship, and good manners, no. 4650, and the wording is his; and Al-Tirmidhy, Book on righteousness and upholding ties of kinship, no. 1850. ↩ Narrated by Muslim, Book on faith, no. 146; Ibn Majah, Book on trades, no. 2216; and Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, nos. 4867 and 9027. ↩ Narrated by Al-Bukhari, Book on Zakah, no. 1388; Muslim, Book on Zakah, no. 1630; and Al-Tirmidhy, Book on Zakah, no. 578, and the wording is his. ↩ Narrated by Al-Bukhari, Book on Zakah, no. 1366; and Muslim, Book on Zakah, no. 1627, and the wording is his. ↩ Narrated by Al-Bukhari, Book on fasting, no. 5579, and the wording is his; Al-Tirmidhy, Book on fasting, no. 641; and Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 9463. ↩ Narrated by Al-Bukhari, Book on Hajj, no. 1424, and the wording is his; Muslim, Book on Hajj, no. 2404; and Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 7077. ↩ Narrated by Al-Bukhari, Book on Hajj, no. 1650; and Muslim, Book on Hajj, no. 2403, and the wording is agreed upon. ↩ Narrated by Muslim, Book on faith, no. 147. ↩ " }, { "title": "Biography of Shaykh Muqbil Ibn Hadi Al-Wadi'i", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/muqbil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "He is a great Yemeni Muhaddith, the caller of the Salafiyah Da'wah in Yemen, and was born between the late 1920s and early 1930s nearby to the city of Sa'adah in northern Yemen.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "" }, { "title": "Biography of Shaykh 'Abdullah Ibn Mani'", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/mani/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Shaykh Abdullah ibn Sulayman ibn Muhammad ibn Mani' from the tribe of Banu Zayd, whose lineage goes back to Qada'ah from Qahtan, whose most important city is Shaqra’.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name and Lineage:Shaykh ‘Abdullah ibn Sulayman ibn Muhammad ibn Mani’ from the tribe of Banu Zayd, whose lineage goes back to Qada’ah from Qahtan, whose most important city is Shaqra’.His Birth:Shaykh ‘Abdullah ibn Mani’ was born in Shaqra’, the capital of the region of Al-Washm, on 15th Sha’ban, 1349 A.H.His Educational Background:Shaykh ‘Abdullah ibn Mani’ completed his preliminary studies at the Shaqra’ School in 1365 A.H.He then graduated from the Imam Muhammad ibn Saud Islamic University in 1377 A.H. He attained his Master’s degree from the High Judicial Institute, which is part of the Imam Muhammad ibn Saud Islamic University, in 1389 A.H.His Work Experience:Shaykh ‘Abdullah ibn Mani’ worked as a teacher at the Shaqra’ School for 3 years from 1369 A.H., then as a teacher at the Educational Institute in Al-Mujamma’ah and Shaqra’ in 1375 A.H. and 1376 A.H. He then worked as a librarian for Dar Al-Kutub Al-Sa’udiyyah in 1377 A.H. He then worked as a member of the Committee for Ifta’ from late 1377 A.H. until 1396 A.H. In the years 1390, 1391, 1392, and 1394 A.H., he was appointed for judicial work in the Scholarly Council and the Higher Council of the Judiciary, which were later replaced by the High Judicial Council. Then, in 1396 and 1397 A.H., he worked as General Deputy to the Chairman of the Departments of Scholarly Research, Ifta’, Da’wah, and Guidance. At the end of 1397 A.H. he was appointed as a judge in the Court of Cassation in the western region of Makkah, and he is still in that post to date.His Posts: Member of the Council of Senior Scholars Member of the Supreme Council for Religious Endowments Member of the Supreme Council for Communities Care Member of the Supreme Council of the Dar Al-Hadith Charity in Makkah Al-Mukarramah Member of the Supervision and Fatwas Committee in a number of Islamic BanksHis Scholarly Works:Shaykh ‘Abdullah ibn Mani’ has a number of books to his name, the following of which have been published: Al-Waraq Al-Naqdi: Haqiqatuhu Wa Tarikhuhu Wa Hukmuhu (printed twice) Hiwar Ma`a Al-Maliki Fi Rad Dalalatuh Wa Munkaratuh, (printed five times and translated into Urdu and distributed in India, Pakistan, and other countries) Al-`Iqd Al-Farid Fi Nasab Al-Haraqis Min Banu ZaydThe following books are to be published in the future: Ahadith Fi Al-Idha`ah Fatawa Fi Al-Salah Wa Al-Sawm Wa Al-Hajj Buhuth Iqtisadiyyah Risalah Fi Zakat `Urud Al-Tijarah Hiwar Ma’a Al-Ishtrakiyyin Fi Adwa’ Al-Shari`ah Al-IslamiyyahHe also has made many contributions in the fields of mass media such as press, radio, and television.He also supervises students in the preparation of their theses at the Master’s degree and Doctorate levels, whilst also taking part in the (university) committee that discusses theses." }, { "title": "Biography of Shaykh Muhammad Ali Ferkuz", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/ferkus/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "He is Shaykh Abu Abdul Mu'iz Ali Farkous Al-Qubi from Al-Qubah Al-Qadîmah in Algiers, where he was born on Thursday 29 of Rabiul-Awwal 1374H corresponding to 25 of November 1954.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "" }, { "title": "Biography of Shaykh Ibn Baz", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/binbaz/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Shaykh Ibn Baz was born in 1330 A.H. in Dhul-Hijjah, in Riyadh. He enjoyed normal eyesight until his eyes were inflicted with a disease in 1346 A.H.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "His Name:Shaykh Abdul-Aziz ibn Abdullah ibn Abdul-Rahman ibn Muhammad ibn Abdullah Al-BazHis Birth:Shaykh Abdul-Aziz ibn Baz was born in 1330 A.H. in Dhul-Hijjah, in Riyadh. He enjoyed normal eyesight until his eyes were inflicted with a disease in 1346 A.H. This weakened his eyesight, which he later lost in 1350 A.H.His Seeking of Knowledge:Ibn Baz memorized the whole Ever-Glorious Qur’an before reaching the age of puberty and then sought knowledge from the scholars of Riyadh. When he excelled in his knowledge of the various branches of the Shari’ah and the Arabic language, he was appointed to the judiciary in 1357 A.H. He never stopped seeking knowledge; he was constantly occupied with searching and teaching and his positions did not distract him from this, so he became knowledgeable in many sciences. He gave special attention to Hadith and its sciences to the extent that his ranking of a Hadith as sound or weak was taken into consideration – and only a few attain such a position, particularly at the present time. This was manifest in his writings and Fatwas (legal opinions issued by a qualified Muslim scholar), as he would only adopt opinions supported by evidence.His Shaykhs:Ibn Baz acquired knowledge from many of the great scholars, among them: Shaykh Muhammad ibn ‘Abdul-Latif ibn ‘Abdul-Rahman ibn Hasan ibn Shaykh Muhammad ibn ‘Abdul-Wahhab, Judge of Riyadh Shaykh Salih ibn ‘Abdul-Aziz ibn ‘Abdul-Rahman ibn Hasan ibn Shaykh Muhammad ibn ‘Abdul-Wahhab Shaykh Sa’ad ibn Hamad ibn ‘Atiq, Judge of Riyadh Shaykh Hamad ibn Faris, (Vice Chancellor of the Treasury in Riyadh) His Eminence Shaykh Muhammad ibn Ibrahim ibn ‘Abdul-Latif Al Al-Shaykh (who in his time was the Grand Mufty of the Kingdom of Saudi Arabia). Shaykh Ibn Baz attended and adhered to his learning circles for approximately 10 years. Shaykh Ibn Baz learnt all the branches of the Shari’ah from 1347 A.H. to 1357 A.H. Shaykh Sa’ad Waqqas Al-Bukhary, one of the scholars of Makkah from whom Ibn Baz learned the science of Tajwid (reciting the Qur’an following the rules of recitation) in 1355 A.H.His Influence:Since the time Ibn Baz was appointed as a judge in Al-Kharj in 1357 A.H., he gave regular lectures. In Al-Kharj, his lectures were held every day of the week, except Thursday and Friday. He influenced many students who were seeking knowledge, among them: Shaykh ‘Abdullah Al-Kanhal Shaykh Rashid ibn Salih Al-Khanin Shaykh ‘Abdul-Rahman ibn Nasir Al-Barak Shaykh ‘Abdul-Latif ibn Shadid Shaykh ‘Abdullah ibn Hasan ibn Qa’ud Shaykh ‘Abdul-Rahman ibn Jalal Shaykh Salih ibn Halil, and many others.In 1372 A.H., he moved to Riyadh to teach at the Riyadh Educational Institute and then at the College of Shari’ah from its inception in 1373 A.H. He taught the sciences of jurisprudence, Hadith, and Tawhid (belief in the Oneness of Allah/monotheism). He was appointed as Deputy Chairman of the Islamic University in Al-Madinah in 1381 A.H. He established the learning circle at Al-Jami’ Al-Kabir in Riyadh, which is still held to the present day, though in the last few years it has become limited to only some days of the week. During his stay in Al-Madinah from 1381 A.H. (as Vice President of the Islamic University and as President from 1390 A.H. until 1395 A.H.) he held a learning circle in the Prophet’s Mosque. It should be noted that the learning circles he set up whenever he moved to a place continue to be held to this day, for example in Al-Ta’if during the summer days. Allah has caused many people to benefit from these learning circles.His Work: A collection of various Fatwas and articles; three parts have been published to date (until the time of publication) 1 Al-Fawa’id Al-Jaliyyah Fi Al-Mabahith Al-Frdiyyah Al-Tahqiq Wa Al-Idah Likathir Min Masa’il Al-Hajj wa Al-‘Umrah Wa Al-Ziyarah (Tawdih Al-Manasik) Al-Tah-dhir min Al-Bida’. This book contains four useful articles: Hukm Al-Ihtifal Bi Al-Mawlid Al-Nabawy, Laylat Al-Isra’ Wa Al-Mi’raj, Laylat Al-Nisf Min Sha’ban, and Takdhib Al-Ru’ya Al-Maz’umah Min Khadim Al-Hujrah Al-Nabawiyyah Al-Musamma: Al-Shaykh Ahmad Risalatan Mujazatan Fi Al-Zakah Wa Al-Siyam Al-‘Aqidah Al-Sahihah Wama Yudaddaha Wujub Al-‘Amal Bi Sunnah Al-Rasul (Salla Allahu ‘Alayhi Wa Sallam) Wa Kufr Man Ankaraha Al-Da’wah Ila Allah Wa Akhlaq Al-Du’ah. Wujub Tahkim Shar’ Allah Wa Nabdh Ma Khalafahu Hukm Al-Sufur Wa Al-Hijab Wa Nikah Al-Shighar Naqd Al-Qawmiyyah Al-‘Arabiyyah Al-Jawab Al-Mufid Fi Hukm Al-Taswir Al-Shaykh Muhammad ibn ‘Abdul-Wahhab, Da’watuhu Wa Siratuhu. Thalath Rasa’il Fi Al-Salah: Kayfiyyat Salat Al-Naby (Salla Allahu ‘Alayhi Wa Sallam), Wujub Ada’ Al-Salah Fi Jama’ah, Ayna Yada’ Al-Musali Yadayhi Hina Al-Raf’ Min Al-Ruku’ Hukm Al-Islam Fiman Ta’ana Fi Al-Qur’an Aw Fi Rasul Allah (Salla Allahu ‘Alayhi Wa Sallam) Hashiyah Mufidah ‘Ala Fat-h Al-Bari (He reached to the Book of Hajj) Risalat Al-Adillah Al-Naqliyyah Wa Al-Hissiyah ‘Ala Jarayn Al-Shams Wa Sukun Al-Ard Wa Imkan Al-Sa’ud Ila Al-Kawakib Iqamat Al-Barahin ‘Ala Hukm Man Istaghatha Bi Ghayr Allah Aw Saddaqa Al-Kahana Wa Al-‘Arrafin Al-Jihad Fi Sabil Allah Al-Durus Al-Muhimmah Li ‘Ammat Al-Ummah Fatawa Tata’allaq’ Bi Ahkam Al-Hajj Wa Al-‘Umrah Wa Al-Ziyarah Wujub Lizum Al-Sunnah Wa Al-Hadhar Min Al-Bi’ah Tuhfat Al-Akhyar Bibayan Jumlah Nafi’ah Mima Warad Fi Al-Kitab Wa Al-Sunnah Al-Sahihah Min Al-Ad’iyyah Wa Al-AdhkarThis is what was printed. The Shaykh has comments on some books, such as: Bulugh Al-Maram Taqrib Al-Tah-dhib by Al-Hafizh ibn Hajar (not print) Al-Tuhfah Al-Karimah Fi Bayan Kathir Min Al-Ahadith Al-Mawdu’ah Wa Al-Saqimah Tuhfat Ahl Al-‘Ilm Wa Al-Iman Bi Mukhtarat Min Al-Ahadith Al-Sahihah Wa Al-Hisan, and many other books.Other Posts Occupied: A royal decree was issued appointing him as Chairman of the Departments of Scholarly Research, Ifta’, Da’wah, and Guidance, then as Grand Mufty of the Kingdom and Chairman of the Council of Senior Scholars and the Departments of Scholarly Research and Ifta’. Chairman of the Permanent Committee for Scholarly Research and Ifta’. Chairman and member of the Constituting Council of the Muslim World League. Chairman of the World Supreme Council for Mosques. Chairman of the Islamic Fiqh Academy of the Muslim World League in Makkah. Member of the High Council of the Islamic University in Al-Madinah. Member of the High Authority of the Islamic Call.His activities were not limited to what has been mentioned; he delivered lectures, attended scholarly seminars, and commented on them. This is in addition to enjoining good and forbidding evil, which became one of his characteristics.May Allah help us benefit from his knowledge.His Death:Shaykh Ibn Baz (may Allah be merciful to him) died on Thursday, 27 Muharram, 1420 A.H. when he was 89 years old. He spent his life exerting his utmost efforts to seek good deeds, attain knowledge, call to Allah, fight in Allah’s Cause, fulfill the needs of Muslims, and help them. May Allah be merciful to him, forgive him, give him access to His Spacious Paradise, lighten his grave, let him dwell with the pious, and gather us with him in the abode of His Honor and Mercy.So many people offered the Funeral Prayer over him after the Friday Prayer, which gives evidence to the fact of how much he was loved. Twelve parts have been published to the date of this reprinting ↩ " }, { "title": "A wife inheriting from the husband's Diyah as well as other property", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wife-inheriting-from-husband-diyah-as-well-as-other-property/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "If his widow is a free Muslim woman, she inherits from his Diyah as well as from the rest of his property.", "category": ["inheritance","marriage","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:A client of mine, Dr. Muhammad Tariq Mahmud, has received 100,000 Riyals as Diyah (blood money) from the driver who caused the accident that killed his son. The question now is: Does the widow of the deceased have a right to a share in this money?Answer:If his widow is a free Muslim woman, she inherits from his Diyah as well as from the rest of his property. Bear in mind that the distribution of the inheritance comes after repaying any debts the deceased may have incurred and the execution of his Shar‘y (Islamic) will if he made one.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "When was Hajj made obligatory?", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/when-was-hajj-made-obligatory/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "Scholars have differed concerning the year in which Hajj was made obligatory. It was said that it was in the fifth year after Hijrah.", "category": ["hajj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:In which year, following the Hijrah (Prophet’s migration to Madinah), was Hajj made obligatory? What is the most authentic report in this regard?Answer:Scholars have differed concerning the year in which Hajj was made obligatory. It was said that it was in the fifth year after Hijrah. Others said that it was in the sixth year after Hijrah. It was also said that it was in the ninth or tenth year after Hijrah. The last two opinions which cite that Hajj was made obligatory in the ninth or tenth year after Hijrah are the most likely to be correct. And Allah knows best." }, { "title": "Stipulating the payment of usurious interests upon delay in repaying the financial card", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/stipulating-payment-usurious-interests/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Is it permissible to deal with this card taking into account that a person can avoid dealing with Riba (usury/interest) if they pay the bill during the twenty five days grace period?", "category": ["transaction","riba"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:There is a card which facilitates financial transactions in Western countries, as it helps a person to do without carrying cash with them. A person can purchase any goods they want with this card, then at the end of each month they receive a bill with the sum of money they have to pay for what they bought using this card, and they pay the full amount without any increase. This process protects one’s money from being stolen. But there is a condition for receiving this card. Depending on the terms of the card, one may pay interest charges for every day of delay on the amount that they do not pay within twenty five days. Is it permissible to deal with this card taking into account that a person can avoid dealing with Riba (usury/interest) if they pay the bill during the twenty five days grace period?Answer:If the reality is as you have mentioned, then such dealing is not permissible as this contract contains Riba (usury/interest) because you stipulate paying Riba in case of delaying payment." }, { "title": "Should illegitimate children be attributed to their known father?", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/should-illegitimate-children-be-attributed-to-their-known-father/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Many misguided Muslim youth who work in France have illegal relationships with women and make sexual intercourse with them outside the bond of marriage.", "category": ["foundling","zina"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Many misguided Muslim youth who work in France have illegal relationships with women and make sexual intercourse with them outside the bond of marriage. Some have children and after that they return to Allah in repentance. What is the ruling on a Muslim who has five children from a woman without a legal marriage contract? Are they attributed to him as being their father? I should mention that the children are his, but not through marriage. The woman considers him her husband as their man-made law allows such prohibited relations as long as the woman consents.Answer:The children who descended from him before the marriage contract are not attributed to him but to their mother. It was authentically reported that the Prophet (peace be upon him) stated: “The child is (to be attributed) to the (fornicating) mother, and the (married) fornicator is to be stoned to death.” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on judgments, no. 7182; Al-Nasa’i, Sunan, Book on divorce, no. 3487; Ahmad, Musnad, vol. 6, p. 247; Malik, Al-Muwatta, Book on judicial decisions, no. 1449; and Al-Darimi, Sunan, Book on inheritance, no. 3106. ↩ " }, { "title": "Seeking husband's permission to perform obligatory Hajj", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/seeking-husbands-permission-to-perform-hajj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "If your situation with your husband is as you described, you are obliged to travel with the said Mahrams, even if your husband does not give you the permission and provided that you have never performed the obligatory Hajj or Umrah before.", "category": ["hajj","fatwas","marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I am a married woman for forty years. I’ve been asking my husband to perform Hajj and he agrees. However, every time he goes to perform Hajj or `Umrah he changes his mind and prevents me from accompanying him to take care of his sheep and cattle. Although he performed Hajj more than five times, he refuses my request to travel with my sons in law. Is it permissible to travel for Hajj with my son in law in spite of my husband’s rejection?Answer:If your situation with your husband is as you described, you are obliged to travel with the said Mahrams (unmarriageable relatives), even if your husband does not give you the permission and provided that you have never performed the obligatory Hajj or `Umrah before. This refers to the fact that abandoning the obligatory Hajj, when the conditions of being able to do it are met, is Haram (forbidden). A Muslim should not obey a person in doing something that involves disobedience of Allah.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on bringing up a foundling", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-bringing-up-a-foundling/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Adopting and bringing up foundlings upon good manners and Islamic etiquette is a noble act.", "category": ["fatwas","foundling"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:A woman took home a female infant from one of the hospitals in the Kingdom (of Saudi Arabia) to bring up as her child. She raised the child and whenever someone asked about her she would say that she is her daughter. The young girl herself considered the woman her mother, the woman’s husband as her father and her children as her brothers and sisters, etc.What is your opinion regarding this? Does she have the right to inherit? Is it permissible for the children of this woman to marry this girl? Appreciate your guidance, may Allah guide you.Answer:Adopting and bringing up foundlings upon good manners and Islamic etiquette is a noble act. It is hoped that one who does so will be greatly rewarded, but such a child shall not be regarded as a daughter or a son and does not inherit from those who bring them up.It is permissible for the son of the person who raises a female foundling to marry her through the courts if there has been no legal breastfeeding from her or anything else that prevents marriage." }, { "title": "Ruling on using Samba visa card", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-using-samba-visa-card/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Samba visa as described in the question is a new way of the ways of those who deal with Riba (usury/interest) and consuming the properties of people unjustly.", "category": ["transaction","riba"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:A visa card is spreading amongst people. It is called Samba, issued by the Saudi-American bank, and the value of the golden one is 485 riyal while the silver one is for 245 riyal. Such a value is paid to the bank as a yearly subscription. This card holder is allowed to withdraw whatever sums of money they like (loans) from the branches of the concerned bank. These loans are to be paid back in the same value within a period of time that should not exceed 54 days. However, in case the loan is not paid back within this time limit; the bank gets one riyal and 95 halalas interest on every one hundred riyals.Moreover, the bank gets 3.5 riyals on every one hundred riyals of the cash withdrawal or 45 riyals as a minimum charge on every cash withdrawal. Holders of the concerned card are allowed to buy commodities from commercial shops that the bank deals with without paying cash and the value is considered a loan due to the bank. In case a card holder does not pay the bank the value of what they have bought within 54 days, the bank charges them one riyal and 59 halalas for every one hundred riyals of the value of the commodities that they bought. What is the ruling on using such a card and having a yearly subscription with the concerned bank to be eligible to use the card? May Allah safeguard and protect you.Answer:Samba visa as described in the question is a new way of the ways of those who deal with Riba (usury/interest) and consuming the properties of people unjustly. Those who deal with such a card indulge in the same sin that dealers with Riba commit and thus their earnings and transactions are as impure as those of the latter. The ruling on using the concerned card is exactly the same as that of the Riba of Jahiliyyah (pre-Islamic time of ignorance) which is declared Haram (prohibited) by the purified Shari’ (Islamic law). Riba of Jahiliyyah is that the seller would tell the buyer “You either have to pay the whole price immediately or to increase the value”; this is exactly the way that the concerned card works. Consequently, it is impermissible to issue such a card or to use it." }, { "title": "Ruling on using the silver and gold credit card", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-using-credit-cards/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "These gold or silver credit cards are usurious. It is not permissible to issue or to deal with such cards.", "category": ["transaction","loan","riba"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I would like to direct to Your Honor a question submitted to us by the workers in the air force base at Tabuk. They would like Your Honor to reply to their question as people have discussed this matter before and so that your reply will remove any ambiguity. The question is: What is the ruling on the gold and silver credit cards which banks issue to individuals even if they do not have accounts. Through these cards, a person can get a loan from the bank provided that he pays it off within forty days. If there is any delay, the bank would take a small percentage and it increases whenever payment is delayed. Some people buy more than one card. They get a loan from a bank and before the end of the forty days, they get another loan from another bank to pay off their debt and do not pay the interest. What is your opinion regarding these two matters?Answer:These gold or silver credit cards are usurious. It is not permissible to issue or to deal with such cards. This loan involves interest and this Riba (usury/interest) is Haram (prohibited) and a form of cooperation in sin and aggression." }, { "title": "Ruling on taking money to break the law", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-taking-money-to-break-the-law/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "The mentioned agreement is not permissible because it involves lying, forging, cheating authorities, and violation of regulations set for the public interest and does not contradict Shari‘ah. Both parties are at risk if this agreement is revealed to authorities.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The current laws in Egypt allow pharmacists to own only two pharmacies. Some pharmacists are not satisfied with this, because they would like to expand their business. Pharmacists wishing to own three or four pharmacies do so by breaching pharmacy licensing law. They agree with other pharmacists who do not own a pharmacy, or have only one, to allow them to use their names in order to open a third. In return, they pay them a sum of money every month or every year. What is the ruling on this agreement and this money? Is this perjury or a form of cooperation for relieving the hardships that people face and an escape from the restrictions of positive (man-made) laws? Please advise us.Answer:The mentioned agreement is not permissible because it involves lying, forging, cheating authorities, and violation of regulations set for the public interest and does not contradict Shari‘ah. Both parties are at risk if this agreement is revealed to authorities. Therefore, the money paid to a pharmacist every month or every year by the one who appropriates a third pharmacy through such an agreement is unlawful." }, { "title": "Ruling on standing up as a way of honoring the national anthem", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-standing-up-honoring-the-national-anthem/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "It is not permissible for a Muslim to stand in honor of a national anthem or flag; this is a repudiated Bid'ah (innovation in religion) as it did not happen during the time of the Messenger of Allah (peace be upon him) or that of the Rightly-Guided Caliphs (may Allah be pleased with them).", "category": ["rulership","walabara"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to stand in honor of a national anthem or flag?Answer:It is not permissible for a Muslim to stand in honor of a national anthem or flag; this is a repudiated Bid’ah (innovation in religion) as it did not happen during the time of the Messenger of Allah (peace be upon him) or that of the Rightly-Guided Caliphs (may Allah be pleased with them). It also runs counter to the perfection of due, pure Tawhid (monotheism) and to the sincerity of dedicating all glorifications to Allah Alone. It is a means that can lead to Shirk (associating others with Allah in His Divinity or worship) and involves imitation of the Kufar (disbelievers) and their bad customs, as well as their excessive glorification of their leaders and their exaggerated ceremonies. The Prophet (peace be upon him) prohibited acting like and imitating the disbelievers." }, { "title": "Ruling on shaving the beard and being unable to perform some Salahs during military service", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-shaving-beard-and-being-unable-performs-salahs-during-military-service/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "It is not permissible for a Muslim to indulge in something that entails all these forbidden acts or even some of them; for this leads to disobedience to Allah and His Messenger (peace be upon him).", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible to join an activity that requires shaving one’s beard, being unable to perform some of the prescribed Salahs (Prayers) at their due times, or obeying military orders to do what Allah has forbidden?Answer:It is not permissible for a Muslim to indulge in something that entails all these forbidden acts or even some of them; for this leads to disobedience to Allah and His Messenger (peace be upon him). However, if someone is under coercion, and is forced to do these things by an authoritative power, they will not be blamed. We hope that Allah will guide them to the way out and relief them, as He (Exalted be He) says, “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [al-Talaq: 2-3]He (Exalted be He) also says, “…and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him.” [al-Talaq: 4]" }, { "title": "Ruling on obedience to parents leads to committing sins", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-obedience-to-parents-leads-to-commotting-sins/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "Therefore, the girl should stick to wearing the Niqab, and try to convince her parents by explaining the legal ruling, without being bothered by their threats.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud"}]}, "content": "Question:A young lady wants to wear Niqab (face veil), knowing that it is Fard (obligatory, based on a definitive text), but her parents refuse and tell her that her obedience to them is also a Fard that takes precedence over wearing Niqab. Are the parents right? Does this mean that she should abandon wearing Niqab? How could this be in accordance with the Messenger’s saying, “Anyone who turns away from my Sunnah is not one of my (followers).” 1Moreover, even though Niqab is Wajib (obligatory, based on a speculative text), it is known that Fard is the same as Wajib according to the Four Schools of Jurisprudence, except for that of Imam Malik who maintained that Wajib comes in intermediate status between Fard and Nafilah (supererogatory). Kindly give us your Fatwa in this regard. If wearing Niqab is Fard, how can this girl abide by that obligation, while her father threatens to pull her Niqab off in public if he sees her wearing it. He takes this attitude because he thinks that wearing Niqab will jeopardize the girl’s brothers.Answer:It should be known that obedience to parents is obligatory provided that what they request is reasonable and approved by the Shari’ah (Islamic law). If obedience to parents leads to committing sins, then there should be no obedience to them. It is authentically reported that the Prophet (peace be upon him) said, “Truly, obedience is only in what is good.” 2Therefore, the girl should stick to wearing the Niqab, and try to convince her parents by explaining the legal ruling, without being bothered by their threats. Furthermore, she should always seek Allah’s Help and the help of the pious relatives within the family who can advise them, so that Allah may benefit them with such advice. Al-Bukhari, Sahih, Book on marriage, no. 5063; Muslim, Sahih, Book on marriage, no. 1401; Al-Nasa’i, Sunan, Book on marriage, no. 3217; and Ahmad, Musnad, vol. 3, p. 285. ↩ Al-Bukhari, Sahih, Book on judgments, no. 7145; Muslim, Sahih, Book on rulership, no. 1840; Al-Nasa’i, Sunan, Book on Al-Bay`ah, no. 4205; Abu Dawud, Sunan, Book on Jihad, no. 2625; and Ahmad, Musnad, vol. 1, p. 82. ↩ " }, { "title": "Ruling on medical insurance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-medical-insurance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "The health insurance mentioned in your Fatwa request is one form of commercial insurance which is legally prohibited since it involves fraudulence, gambling and using people's money unjustly.", "category": ["fatwas","insurance"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I would like to tell Your Eminence that Riyadh Reconstruction Company secures healthcare coverage to its employees and their families for free through paying the bills of their medical treatment to the medical institutions authorized by the company according to a specific order. The company is now intending to cancel this system and make a contract with some companies concerned with health insurance to supply the medical needs for its employees and their families. Riyadh Reconstruction Company will pay a certain amount of money per person regardless of the increase or decrease of the medical services against the paid sum during the year.My question in this case is: Is it permissible for the company to conclude such a contract with the health insurance company? Is it permissible for the employees of this company to make use of the medical services provided according to the terms of this contract? Please take into consideration that the employees are required to pay a certain percentage of the costs of this healthcare service according to the terms of this contract, which has to be paid to the health insurance company directly. Is this case included in the Fatwa of the Permanent Committee no. 20629, dated 13/ 10 1419 A.H. 1Answer:The health insurance mentioned in your Fatwa request is one form of commercial insurance which is legally prohibited since it involves fraudulence, gambling and using people’s money unjustly. The Council of Senior Scholars has issued a decree prohibiting commercial insurance. So, it is neither permissible for Riyadh Reconstruction Company to conclude this contract, nor is it permissible for its employees to make use of or subscribe to it. See Fatwas of Permanent Committee, Group 1, vol. 5, p. 310. ↩ " }, { "title": "Ruling on lying to and deceiving the ruler", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-lying-to-deceiving-the-ruler/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "If that is the status quo (in your country), then you are not allowed to do that, because it involves lying to and deceiving the authorities, and using trickery to violate the regulations which they set to maintain the flow of governmental work, which was entrusted to you to serve the nation, and guard public interest against self-interest.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:The governmental system does not allow government employees to open a shop of their own. Is it permissible to open a shop under the name of another person, who is unemployed by the government, and run this shop with a power of attorney that gives me the right to all the business transactions and to bear its profit and loss? Is this permissible?Answer:If that is the status quo (in your country), then you are not allowed to do that, because it involves lying to and deceiving the authorities, and using trickery to violate the regulations which they set to maintain the flow of governmental work, which was entrusted to you to serve the nation, and guard public interest against self-interest. In the case you have mentioned, self-love or the instinct or desire to promote one’s own well-being will dominate and this makes one prefer his personal interest; thus he will work harder and exert his utmost effort for its success at the expense of his work in public interest, without perceiving this." }, { "title": "Ruling on Insurance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-insurance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "After examining the Fatwa request, the Committee replied that a Fatwa was issued from the Permanent Committee for Scholarly Research and Ifta' no. (55) prohibiting Commercial Insurance in all forms because of its harmful effects and great risks including using up people's money unjustly.", "category": ["insurance","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "All praise is due to Allah Alone and peace and blessings be upon the Last of the Prophets. To proceed:The Permanent Committee for Scholarly Research and Ifta’ has reviewed what was sent to His Eminence the Grand Mufty from the questioner, Prince Sultan ibn Faysal ibn Muhammad ibn ‘Abdul-‘Aziz Al Sa’ud, which was referred to the Committee from the Secretariat General of the Council of Senior Scholars under no. (2983) and dated 15/5/1421 A.H. The text of the question is:As Your Eminence knows that our country is a joint place for those countries of the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) and the Gulf States, the neighboring states have business transactions with the countries of the Levant and such is the case with the Levant which also needs some goods or services from those countries. The passage of land of the Kingdom of Saudi Arabia has become a meeting point for the goods coming from Lebanon, Turkey, Syria, Jordan, Egypt, and other countries to the Gulf States and vice versa. This leads to the admission and passage of large numbers of lorries and trucks from those countries which results in a lot of road accidents, some of them lead to injuries, deaths and casualties in possessions and souls of the citizens both Saudis and others.In light of what has just been mentioned, the state, may Allah maintain its prestige, detains the passing driver sending him to the penitentiary and takes upon itself to pay all his financial and in kind responsibilities till the issuance of a Shar`y (Islamically legal) sentence and its execution. As for Diyah (blood money), the Saudi charitable committees pay it in most cases because of the incapability of the passing driver to pay such large amounts of blood money. He may have a lengthy stay in penitentiary which forces him to quit his business as a breadwinner for his family back in his country which leads to great harm both for Saudis or others.We have a great desire for development and modernization so long as it coincides with our tolerant Shari`ah (Islamic law) since we would like to take the permission of our mindful state to apply the system of Islamic cooperative insurance to those who pass by in the Kingdom of Saudi Arabia which is similar to what is taking place in the neighboring countries. The following are some benefits of such a procedure: We will totally comply with the conditions of the Fatwa of the Council of Senior Scholars no. 51 which includes the permissibility of Cooperative Insurance . The driver will also make use of this procedure at the time of having an accident, Allah forbid, as it will allow him to pay for his financial responsibilities and enable him to return home and keep his family together. Financial saving of the state budget as a result of the needed charges for the comprehensive care of the prisoner. The stability of the social and psychological status of the admissions and the passing of citizens coming from neighboring countries to our countries as they will feel safe in themselves and their rights. Maintaining the rights of the citizens and expatriates and the availability of obtaining these rights as soon as possible especially when we take into consideration that in some cases there are wives and orphans who only have one breadwinner whose imprisonment will affect them negatively.So, we hope that Your Eminence will kindly clarify this issue for us. May Allah grant you success.Answer:After examining the Fatwa request, the Committee replied that a Fatwa was issued from the Permanent Committee for Scholarly Research and Ifta’ no. (55) prohibiting Commercial Insurance in all forms because of its harmful effects and great risks including using up people’s money unjustly; its practices are legally prohibited and forbidden. A decree has also been issued by the Council of Senior Scholars no. 51 announcing that cooperative insurance is permissible but it should consist of the endowments of good donors and it should be meant for the help of the needy and the devastated without any profits for the participants even their capital, profits, or any return on investment since the participants intended Thawab (reward from Allah) (Glorified and Exalted be He) through helping the needy and not any worldly gain. This is included in what Allah (Exalted be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” [al-Maidah: 2]And what the Prophet (peace be upon him) said: “Allah will aid a servant of His so long as the servant aids his brother.” 1What has been mentioned in the question is considered as one form of prohibited commercial insurance, so it is not permissible to be ratified or applied.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, no. 2699; Al-Tirmidhi, Sunan, Book on Al-Qira’at, no. 2945; Abu Dawud, Sunan, Book on manners, no. 4946; Ibn Majah, Sunan, Introduction, no. 225; and Ahmad, Musnad, vol. 2, p. 514. ↩ " }, { "title": "Ruling holding a funeral ceremony for the deceased", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-holding-funeral-ceremony-for-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance","funerals"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:My mother (may Allah be merciful to her) gave me around LE 5,000 to invest for her, but she died on 2/8/1983 A.D. I have spent around LE 2,000 on her funeral ceremony and Sadaqah (voluntary charity) on her behalf for the sake of Allah (Exalted be He). Therefore, the sum in my possession which belongs to all heirs was LE 3,000, and it remained with me for a whole year till 12/7/1984 A.D. This sum of money was put in an investment project and yielded a profit of LE 545.After that, I distributed LE 3,000 to the heirs, but I did not distribute the profit which was LE 545 as I thought to distribute it to the poor. However, I have not done this up till now. All the heirs know this well. One of my sisters came and gave me a sum of LE 200 to distribute it for the sake of Allah (Exalted be He), or as a donation to a Masjid (mosque) on behalf of our mother, but I kept the money and did not spend it on the intended purpose.My share in my mother’s estate was LE 300, and the Zakah on me for one full year from 1983 to 1984 A.D. was LE 1100, but I did not pay it. I also intended to pay a sum of LE 611 as Sadaqah to the poor on behalf of my mother, but I did not. One of my relatives gave me LE 40 to spend as Sadaqah for the sake of Allah (Exalted be He) on behalf of my mother also, but I did not pay it as well. Two days before my mother’s death, she told me that she had to pay a sum of LE 80 as Zakah, and she asked me to pay this sum for her, but I did not. The purpose of not spending these sums was as follows:I collected the mentioned sums which were 545 + 200 + 300 +1100 + 611+ 40 + 80 with a grand total of LE 2,876, then I put the money in an investment project in compliance with Islamic Shari’ah (Islamic law) in Egypt on 22/7/1984 A.D. I aimed at distributing the annual profit of this sum to the poor provided that the capital of this sum would be paid for the sake of Allah (Exalted be He). I authorized another Muslim brother to conduct this matter with me and I gave him the freedom to distribute the money to the poor in my absence. I aimed at increasing the capital through the donations of other Muslim brothers and Sadaqah or Zakah and this would result in increasing the profit and thus, increasing the number of poor receiving these donations. I had a good intention behind all that I did, in-sha’a Allah.My question now is: Am I right in doing this and should I go on investing this sum, which is LE 2,876 and persist in increasing the capital through Muslim brothers by means of Sadaqah or Zakah that they pay, then distributing the profit to the poor provided that the capital would be for the sake of Allah (Exalted be He) at the end? Or should I distribute this sum to the poor and stop this project? I hope that Your Eminence would provide me with a prompt reply by post, so I stop doing this if there is anything wrong.Answer:First, offering funeral ceremonies for the dead is impermissible, so you have to repay the money that you spent on the funeral ceremony to the heirs.Second, any permissible profits yielded from the invested money belong to the heirs, thus, it should be distributed to them unless they willingly give them up.Third, you should pay the due Zakah for the year 1983, and that of your mother to the entitled persons mentioned in the saying of Allah (Exalted be He): “As-Sadaqât (here it means Zakât) are only for the Fuqarâ’ (poor), and the Masâkin (needy) and those employed to collect (the funds)” [al-Tawbah: 60] The same goes for the rest of the Sadaqah; for none of this money should be invested; rather, it should be paid to them.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on health Insurance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-health-insurance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["insurance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Someone has a dispensary and used to conclude contracts with some companies to treat their employees for a specific amount of money per year. The employees of the contracting companies have the choice to go every now and then without a minimum or maximum limit for their visits. Is this contract Islamically valid? I hope Your Eminence will clarify the issue for me. May Allah grant us all success and guide your steps for He is All-Hearing, All-Answering.Answer:This is known as Health Insurance and it is one form of commercial insurance which is Muharram (prohibited) according to the decree of the Council of Senior Scholars. 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. See Fatwas of Permanent Committee (Fatawa Al-Lajnah Al-Da’imah), Group 1, vol. 15, pp. 310-311. ↩ " }, { "title": "Ruling on Hajj", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-hajj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["hajj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Some people claim that there is no obligation to go to the holy lands to perform Hajj. They also say that whoever goes there, comes back more coarse and merciless. Most of these people are financially and physically capable of performing Hajj, but they are reluctant. What is the ruling on whoever says this? Do they come under the same mentioned Ayah (Qur’anic verse) with regard to the fifth nullifier of Islam?Answer:Hajj is one of the pillars of Islam. Whoever denies or resents it after the proof has come to him is a Kafir (disbeliever) who should be asked to repent; if he repents, all is well and good, otherwise he should be killed. A person who is able to do it should hasten to perform the duty of Hajj, because Allah (Exalted be He) says: “And Hajj (pilgrimage to Makkah) to the House (Ka‘bah ) is a duty that mankind owes to Allâh, for those who are able to undertake the journey; and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allâh], then Allâh stands not in need of any of the ‘Alamîn (mankind, jinn and all that exists).” [Aal Imran: 97]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on a father who breaks all contact with his daughter due to her wearing Hijab", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-father-who-breaks-all-contact-with-his-daughter/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "Thus, she must not obey him in this regard, because her act of wearing Hijab is an act of obedience to Allah.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud"}]}, "content": "Question:What is the ruling on a father who breaks all contact with his daughter due to her wearing Hijab (veil)?Answer:If the case is as mentioned, her father’s reaction is not her fault and will not harm her. He should not do this as she is obeying Allah. Thus, she must not obey him in this regard, because her act of wearing Hijab is an act of obedience to Allah. Moreover, abandoning Hijab is a sin and no one is allowed to obey anyone in disobedience to the Creator. As for the father, he is sinful in his action. May Allah guide him." }, { "title": "Ruling on believing in Shadhiliyyah Sufi order", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-believing-in-shadhiliyyah-order/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "You should follow the way of truthful believers who believe in what Allah has revealed and His Messenger (peace be upon him) has explained, and act upon the Book of Allah and the Sunnah of His Messenger (peace be upon him).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There is a Sufi order called “Al-Shadhiliyyah”. Its members do not perform Salah (prayer), nor Sawm (fasting), nor pay Zakah (obligatory charity). They have a person whom they call “Sayyiduna” (our master) and regard him as their lord who will secure them in the Hereafter and forgive them everything which they have committed in their worldly life. These people gather on Mondays and Fridays mornings and on Thursdays and Sundays evenings.My father forces me to follow this order and gets angry when he sees me praying or fasting. He often says to me, “Sayyiduna (our master) will forgive us everything and will protect us from the torment of Hellfire and we will definitely be of the people of Paradise.” Of course this is a false belief, because he is a human just like them. What should I do? Please guide me! I believe that Allah is my Lord, Muhammad is Allah’s Prophet and Messenger, Islam is my religion and I observe its Five Pillars.If I obey my father I will disobey my Creator Who (Exalted be He) says in the Qur’an (regarding parents what means): “…say not to them a word of disrespect, nor shout at them” [al-Isra: 23]If I disobey my father, he becomes angry with me all the time and keeps fighting with me to make me follow this order. It should be noted that I cannot afford my own living expenses and I receive no support from my family except from my mother. Please guide me to what I should do to please my Lord and avoid the anger of my father who does not believe in Salah and Sawm, or more correctly the religion of Islam.Answer:If the situation is as you have mentioned and your father and the followers of this order do not perform Salah and believe that their so-called master or shaykh is their lord who guarantees them Paradise and forgives them all their sins, they are disbelievers. If your father orders you to follow them and forbids you to perform Salah or Sawm, you should not obey him, as the Prophet (peace be upon him) says: “There should be no obedience to a creature in disobeying the Creator.” 1You should abide by Allah’s Orders and avoid His Prohibitions and treat your parents kindly in this world as Allah (Exalted be He) says (what means): “And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years - give thanks to Me and to your parents. Unto Me is the final destination. But if they (both) strive against you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.” [Luqman: 14-15]You should follow the way of truthful believers who believe in what Allah has revealed and His Messenger (peace be upon him) has explained, and act upon the Book of Allah and the Sunnah of His Messenger (peace be upon him). Moreover, you should endure any harm you may suffer in the Cause of Allah and stick to the pathway of those who return to Allah as that is the best way and the best in outcome. You should also dissociate yourself from the people of this order lest they lead you astray. We hope that Allah will facilitate a means for you to earn your own living, as provision is in the Hand of Allah alone, not in the hand of your father or any other creature. Related by Al-Quda’i, Musnad, no. 873; ‘Abdul-Razzaq, no. 20700; and Al-Tabarani, Al-Kabir, vol. 3159-3160 and vol. 18, pp. 324, 367, 381, 385, 407, and 432 to pp. 438, 570, and 571. ↩ " }, { "title": "Ruling on attributing the Laqit to its adopter", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-attributing-the-laqit-to-its-adopte/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["foundling"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibrahim ibn Muhammad Aal Al-Shaykh","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Sulaiman ibn Mani'"], "muftis": null, "content": "Question:A relative of mine, my uncle Hamad, adopted a Laqit (foundling), brought him up, educated him, and treated him well. He gave him the name (Y.H.SH.) through his Ijtihad (personal reasoning) and kindness. He then died in Zubayr city and he did not have any children to inherit him. The boy is now an adult and is attending the Zhahran Technical Institute. The relatives have discussed the possibility of changing the boy’s name; some of them think that his name should be changed while others have paid no attention to the whole matter. Fearing that the lineage could be confused and the inheritance might be distributed improperly, I hope that Your Eminence will give me a Fatwa (legal opinion issued by a qualified Muslim scholar) regarding the ruling of the Shari‘ah (Islamic law) on the issue, so we can act upon it.Answer:According to the Shari‘ah, it is not permissible for a person who adopts a foundling to pass on the family name to them, whereby the foundling is given the name of the foster father and is ascribed to him as a child to its own father or tribe, as described in the question. This involves lying, falsehood, confusion of lineage, and a threat to people’s honor. It changes the lines of inheritance, and may result in someone who has no rights receiving a share and rightful heirs being deprived of theirs. Moreover, it may cause people to err and regard what is Haram (prohibited) as Halal (lawful) and what is Halal as Haram in matters of Khulwah (being alone with a member of the opposite sex) and marriage.It can also lead them to violate other prohibitions and trespass the boundaries set by the Shari‘ah. Allah, therefore, made it Haram to attribute a child to anyone other than its real father and the Prophet (peace be upon him) cursed those who attribute themselves to other than their father or their emancipating master.Allah (Exalted be He) says: “…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 concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft-Forgiving, Most Merciful.” [al-Ahzab: 4-5]The Prophet (peace be upon him) said, “Whoever knowingly claims to belong to anyone other than their own father, Jannah (Paradise) will be forbidden to them.” (Related by Ahmad, Al-Bukhari, and Muslim) 1The Prophet (peace be upon him) also said, “Anyone who claims to belong to anyone other than their father, or attributes themselves to other than their emancipating master, on them shall be inflicted the continuous Curse of Allah until the Day of Resurrection.” 2The questioner’s uncle did wrong when he acted according to his personal reasoning and gave his name to the child in question. This state of affairs must not be allowed to continue. It is obligatory to change it and put matters right according to the Nusus (Islamic texts from the Qur’an or the Sunnah) that declare this naming to be Haram and also the above-mentioned ruling. As for being kind to a foundling, bringing him up, and treating him well, this is a benevolent deed that is encouraged by the Shari‘ah.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Narrated with the same wording or similar wording: Ahmad, vol. 1, pp. 169, 174, 179, 2 p. 171, 194, and vol. 5, pp. 38 and 46; Al-Bukhari, vol. 5, p. 103; vol. 8, p. 12; Muslim, vol. 1, p. 80, no. 63; Abu Dawud, vol. 5, p. 337, no. 5113; Ibn Majah, vol. 2, p. 870, nos. 2610-2621; Al-Darimy, vol. 2, p. 244; Ibn Abu Shaybah, vol. 8, p. 537, and vol. 14, p. 146–147; Ibn Hibban, vol. 2, pp. 159-160, nos. 415-416; Al-Tayalisy, vol. s, pp. 120 and 300, nos. 885 and 2274; Al-Bayhaqy, vol. 7, p. 403; and Al-Baghawy, Sharh Al-Sunnah, vol. 9, p. 272, no. 2376. ↩ Narrated with the same wording or similar wording: Ahmad, vol. 1, pp. 81, 126, 318, and 328, vol. 4, pp. 186, 187, 238, and 239, and vol. 5, p. 267; Al-Bukhari, vol. 8, p. 10; Muslim, vol. 2, pp. 998 and 1047, no. 1370; Abu Dawud, vol. 5, pp. 338-339, nos. 5114-5115; and Al-Tirmidhy. ↩ " }, { "title": "Ruling on applying health insurance to company employees", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-applying-health-insurance-to-company-employees/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["insurance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I am working in a certain company which makes contracts with some hospitals to supply medical insurance for the staff of this company since it pays one million riyals, for example, to the hospital annually. Those hospitals have to treat the patients of the company staff for certain diseases and injuries according to what has been agreed upon in the terms of the contract. Is it permissible for us as employees to be treated in such hospitals according to the terms of this contract or is it a form of gambling?Answer:The commercial insurance - which includes the Health insurance- is Muharram (prohibited) in all its forms as it involves using people’s money unjustly. It also implies fraudulence, ignorance and gambling. Hence, it is obligatory upon every Muslim not to take part in such systems or even to use them if he is working in any company that applies this to its employees. Moreover, he has to treat himself from his personal money and to keep away from Haram practices.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on adopting a foundling", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-adopting-foundling/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Bringing up the foundling and being benevolent toward him is a good deed for which you will be rewarded.", "category": ["fatwas","foundling"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:One of my relatives found a baby, whose age at that time was just a few hours old. She informed me about this; and she is poor, trying to earn her living by hard work. Thus, I decided secretly to do the following: I talked to my wife in this respect and agreed to bring up and adopt the baby, seeking the Satisfaction of Allah. Allah (Exalted be He) will provide us with the means of subsistence for bringing up this baby, who is not to blame for this horrible crime. I feared that the baby may become ill-bred and fall into the trap of sin and perversity. Allah (Exalted be He) knows best that I had a good intention; and did not know at that time from the Qur’an about adoption except the Ayah (Qur’anic verse), in which Allah (Glorified and Exalted be He) speaks about His honorable Messenger (peace be upon him): “Muhammad (صلى الله عليه وسلم) is not the father of any of your men, but he is the Messenger of Allâh and the last (end) of the Prophets.” [al-Ahzab: 40]As far as I knew at the time, this Ayah is only related to the Prophet (peace be upon him). I registered my name as the father of the baby lest the baby should be looked at in a disgraceful way. I did not register either in the police reports or in any other documents that this baby is my adopted son. After nine years, Satan started to insinuate my wife that this boy is actually my son from another wife. Row triggered between us, and she claimed that she wanted to know the permissibility of having this boy among us, and the legal opinion regarding this matter. It is worth mentioning that she breast-fed him three months after weaning her son. However, the baby was not able to suck at her breast, and she dropped milk into his mouth more than once.Now, after nine years and the problem has become severe, I could not prove that this baby is my adopted son, because he is registered in the official documents as my son. I hope you will reveal to me and to my wife whether what we did is Haram (unlawful), for which we will be accounted, even though I did not know and had a good intention seeking only Allah’s Pleasure. I hope you will tell me what to do and the child is now nine years old, and all of the people and his brothers know that he is my son. Please inform us by an official letter so I can live peacefully with my wife. May Allah benefit you.Answer:Bringing up the foundling and being benevolent toward him is a good deed for which you will be rewarded. However, adoption is neither valid nor permissible; and the child is regarded as Ajnaby (a man other than a spouse and permanently unmarriageable relatives), and your wife should be veiled in front of him. However, if your wife breast-fed him five times in the first two years of his age, he becomes your son through breastfeeding ties. You should refer to the legal court to finish the related matters. And Allah knows best." }, { "title": "Revenue from endowed land", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/revenue-from-endowed-land/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "Are the payments for having permission to hire Waqf or endowment included in its revenue or a part of the Waqf itself?", "category": ["fatwas","waqf"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:Are the payments for having permission to hire Waqf [endowment] included in its revenue or a part of the Waqf (endowment) itself?Answer:A Fatwa was issued by His Eminence Shaykh Muhammad ibn Ibrahim (may Allah be merciful to him) under No. (365) regarding these payments stating that it is a part of the Waqf. The following is a free quotation of the fatwa for the benefit of the questioner:“**We have received your letter requesting a fatwa on the amount of money paid by ground renters of the Waqf of Al Humaydan at the beginning of rent. We have examined the facts you submitted as well as the Waqf documents attached. Reflecting on them, we reached the judgment that the amounts paid at the beginning of ground rent is not revenue that is due annually. Rather, they are included in the Waqf. Take note that if such amounts of money are deducted, the rent will increase. In other words, the less amounts of money are paid, the more the rent will be and vice versa.Accordingly, it is impermissible for the current generation to take these amounts of money, for the following generations of descendants, even those who have already passed away, are also entitled to them. Consequently, these amounts of money have to be considered included in the Waqf. Thus, they are to be exploited in rebuilding the real-estate if it needs so or in buying another Waqf out of excess. Revenue should be spent where its essence is spent.**”" }, { "title": "Repeating Hajj", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/repeating-hajj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["hajj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Is it preferable to perform Hajj every year for whoever wishes to do so and it is not difficult, or is it better to perform it once every two or three years?Answer:Allah has decreed Hajj upon every Muslim Mukallaf (person meeting the conditions to be held legally accountable for their actions) who is able to perform it once in a lifetime. Anything beyond this is voluntary and is an act of worship by which a person may draw closer to Allah. There is no report that specifies a particular number for voluntary Hajj, rather the number of times it is repeated depends on the persons’ financial situation, health, and the circumstances of the people around them such as their relatives and the poor. This is in addition to other interests of the Ummah (community); how much of their time and money they devote to support the Ummah, their position within the Ummah, and whether there is more benefit for the Ummah in their staying or traveling for Hajj etc… Therefore, people should look at their own circumstances and what is best for them and the Ummah, and give precedence to that.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Starting by distributing the inheritance or repaying the debt", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/repaying-the-debt-or-distributing-inheritance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:A man died and left behind a lot of money for his children. The deceased is also indebted to someone. Could you please provide us with an Ayah (Qur’anic Verse) or a Hadith indicating that the inheritors can distribute the inheritance and then settle his debt?Answer:If the deceased person is indebted, it is obligatory for the inheritors to settle his debts first and then execute his legal will if he made one. Afterwards, they should distribute his legacy to the inheritors acting upon the saying of Allah (Exalted be He): “Allâh commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females” [al-Nisa: 11] to His saying: “…after the payment of legacies he may have bequeathed or debts.” [al-Nisa: 11] Then Allah says: “In that which your wives leave, your share is a half if they have no child” [al-Nisa: 12] to His saying: “…after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allâh; and Allâh is Ever All-Knowing, Most-Forbearing.” [al-Nisa” 12]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Repaying the debt of a deceased debtor to a deceased creditor", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/repaying-the-debt-of-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:I am a fourteen-year-old young man and my father died ten years ago. He borrowed 40 Arabian Riyals from an old woman who is now dead. He died before he could repay this debt. There is a man in our village who always dreams of my father saying to him that if his family truly wishes Allah (Exalted be He) to forgive him, they have to repay his debt. How could this debt be repaid when both the creditor and the debtor are dead? How can I calculate the value of the forty Arabian Riyals in Saudi riyals?Answer:If your father is proved to have died without repaying the debt, you have to repay it on his behalf from the estate which is yet to be distributed to the inheritors. If it has been distributed, each of the inheritors has to deduct a sum of money in proportion to the shares they have received. The debt has to be paid to the inheritors of the old woman. If there is no one to inherit her or if you do not know them, the money should be given away in charity to the poor. You are required to change the value of these forty Riyals in banknotes before distribution.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Repaying the deceased's debt to the Real Estate Development Fund before fulfilling the will, unless one of the children repays it", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/repaying-the-debt-of-deceased-to-real-estate/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Questions:Q 1: My father took a loan from the Real Estate Development Fund to build a house, but he died before repaying this loan. Will this loan remain as a liability on my father till it is repaid, or is he considered to be cleared from the debt by his death?Q 2: If my father is cleared from this loan by his death, will the debt be transferred to the liability of his heirs?Q 3: The installments continued to accumulate till they reached 22,000 Riyals, and they have not yet been paid by the heirs and the government has not exempted the heirs from repaying these installments. It is important to mention that the government demands that I pay the delayed installments as I am one of the inheritors. It should also be noted that I have an elder brother but he is not willing to participate in repaying them, while the rest of my brothers are still under-age.Please, give me a detailed answer to the first, second and third questions, then provide me with the proper solution and what should be done regarding this loan and regarding the heirs. May Allah reward you best!Answer:If the case is as mentioned, the debts should be paid from the estate or else the loan is to be transferred to the liability of whoever is able to pay it among the heirs. Those who will be responsible for settling this loan shall later take the money they paid from the estate. However, if no one agrees to do so, the loan should be repaid from the estate itself even by selling the house, the subject matter of this Fatwa, which was constructed through the bank and is mortgaged to the bank until the payment of the debt.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Repaying the deceased's debt in full before distributing the inheritance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/repaying-the-debt-of-deceased-before-distributing/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Is it permissible for a son who settled his deceased father’s 30,000 riyal debt, as the father had little money, to take the amount he paid to settle the debt before dividing the estate among heirs who demand their shares?Answer:If it is proven that you settled your father’s debt after his death out of your own money, you will be entitled to take it back out of the estate before dividing it among the heirs. If the heirs refuse to pay it back to you, it will be a case of dispute among heirs which is to be brought before Shar’i (Islamic legal) courts. Therefore, you may demand your right through legal proceedings if you so wish.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Repaying the deceased's debt before distributing the inheritance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/repaying-the-debt-of-deceased-before-distributing-inheritance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:To Your Eminence we submit the fatwa request regarding the fact that the heirs of the deceased Ibrahim Sa’d Al-Musaylikh are underage. Moreover, we obtained a primary sum of money as retirement rights before obtaining the monthly retirement pension. Is it permissible for us to pay such a sum of money in settling the deceased’s debts or to underage heirs, bearing in mind that such heirs live in their father’s house since 1404 A.H. We hope that you examine our case and issue a fatwa and advice in this regard. May Allah safeguard you!Answer:Settling debts is given priority over heir’s shares.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The remaining amount of Mahr with the husband as a part of the wife's inheritance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/remaining-amount-of-mahr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance","marriage"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Kindly be informed that I agreed to pay sixty thousand Riyals (60,000) as Mahr (mandatory gift to a bride from her groom), of which I presented eighteen thousand riyals upon contracting the marriage. My wife died leaving a daughter, and now her father demands that I pay the rest of Mahr. Please give your Fatwa (legal opinion issued by a qualified Muslim scholar) regarding my father-in-law’s demand, bearing in mind that he received the remaining amount of Mahr. May Allah reward you with the best of this world and the Hereafter!Answer:You are obliged to pay the deferred amount of the Mahr of your late wife. It is considered as her property which is to be transferred to her heirs. You are entitled to receive your share of that amount as your inheritance. It should be mentioned that repaying your wife’s debts and executing her legal will, if any, takes precedence over giving the heirs their shares of the inheritance.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Obligation of repaying the deceased's debt before the inheritance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/obligation-repaying-deceased-debt-before-the-inheritance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:A person died leaving behind a wife and some children. He owes more than 100,000 Riyals to someone. He has holiday entitlements. Should they be used for settling his debt or should they be left for the children? It should be noted that the children do not have enough income to live on. In fact, benevolent people, may Allah reward them, spend on them. They also live in a leased flat. We would like Your Eminence to explain to us whether we should settle the debts from the entitlements due to the children. It should be noted that the value of the entitlements is around 60,000 Riyals and does not cover the whole debt. May Allah reward you best!Answer:Settling the debt of a legator takes precedence over distributing the legacy among the heirs. Therefore, it is obligatory to settle the deceased’s debt at first.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Obligation of repaying the deceased's debt before distributing the shares of inheritors", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/obligation-repaying-deceased-debt-before-shares-the-inheritors/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Before his death, my father borrowed 3,000 Kuwaiti dinars and willed that this debt be repaid. Given that I am the executer of his will, should I repay the debt from the estate before distributing it to the heirs, or from one-third of it?Answer:The debt which is payable by the deceased should be repaid before dividing the inheritance, for repaying the debts of a legator takes precedence over giving his heirs their shares of inheritance, if the debt was proved by legal evidence or by the confession of the inheritors who are Mukallaf (people meeting the conditions to be held legally accountable for their actions).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Obligation of Hajj even in the company the followers of Bid'ah", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/obligation-of-hajj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["hajj","fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:We would like to inform you that many of our Sunni Muslim brothers who live on the Persian coast are desirous of performing the Islamic obligation of Hajj. The problem is that they cannot travel in the company of the Shiite Iranians for fear of disputes that might occur during the journey. In addition, the neighboring Arab governments do not allow them to travel via their airways. Is it permissible for them to send expenditures of the journey to other Muslim brothers of another country to perform Hajj on their behalf? Please clarify this matter as you issue your fatwa. May Allah reward you.Answer:They are obliged to perform Hajj if they are financially and physically capable, even if they must travel in the company of the Shiites. However, they should exercise extreme caution lest they be deceived by the false Shiite doctrines. They are also obliged, only if able, to advise them to follow and adopt the doctrine of Ahl-ul-Sunnah (adherents to the Sunnah). This is based on the Qur’anic Ayah (verse) in which Allah (Glorified be He) said: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [al-Nahl: 125]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "No obedience in matters involving disobedience to Allah", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/no-obedience-in-matters-involving-disobedience-to-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "A believer should abandon such sins, and follow the Book of Allah and the Sunnah of His Messenger (peace be upon him). This is an established fact. They should neither obey the ruler nor anyone else in what leads to the disobedience of Allah (Glorified and Exalted be He).", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a true believer to commit some minor sins to please a ruler or some people, or does he have to strictly follow the Book of Allah and the Sunnah?Answer:A believer should abandon such sins, and follow the Book of Allah and the Sunnah of His Messenger (peace be upon him). This is an established fact. They should neither obey the ruler nor anyone else in what leads to the disobedience of Allah (Glorified and Exalted be He). The Prophet (peace be upon him) said, “Truly, obedience is only in what is good. 1He (peace be upon him) also said, “There is no obedience to a creature in matters involving disobedience to the Creator.” 2 Al-Bukhari, Fath-ul-Bary, nos. 4340, 7145, and 7257; Muslim, Sahih [Sharh Al-Nawawi], vol. 12, p. 226; Abu Dawud, no. 2625; and Al-Nasa’i, Al-Mujtaba, vol. 7, p. 159. ↩ Imam Ahmad, and the wording is his, vol. 1, p. 49 and vol. 5, p. 66; Al-Bukhari, Fath-ul-Bari, no. 7144; Muslim, Sahih [Sharh Al-Nawawi], vol. 12, p. 226; and Al-Tirmidhi, no. 1707; Abu Dawud, no. 2626; and Al-Nasa’i, Al-Mujtaba, vol. 7, p. 160. ↩ " }, { "title": "New revert entering the Sacred Precincts without changing his name", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/new-revert-entering-sacred-precincts-without-changing-name/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["hajj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify"], "muftis": null, "content": "Question: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 referred 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.”Answer: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." }, { "title": "Merit of Hajj", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/merit-of-hajj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["hajj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:Are major sins forgiven by virtue of Hajj Mabrur (Hajj sincerely done, not mixed with any sin, and is accepted by Allah)? When is trade permissible in Hajj?Answer:Firstly, it is authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Abu Hurayrah (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) saying, “Anyone who performs Hajj and does not use obscene language nor commits a sin, will return (pure of sin) as on the day their mother gave birth to them.” (Agreed upon by Al-Bukhari and Muslim) 1The Prophet (peace be upon him) also said, “From (one) ‘Umrah to (the next) ‘Umrah is an expiation for whatever (sins committed) between them, and the reward of Hajj Mabrur is nothing else than Jannah (Paradise).” (Agreed upon by Al-Bukhari and Muslim) 2Therefore, Hajj and other good deeds can be causes for sins to be expiated, if a Servant performs them in the manner prescribed by Islam. However, major sins must be repented of, because it is related in “Sahih Muslim” on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, “The Five (Obligatory Daily) Prayers, and from (one) Jumu‘ah (Friday) Prayer to (the next) Jumu‘ah Prayer, and from Ramadan to Ramadan, are expiations for whatever (sins committed) between them, provided that major sins are avoided.” 3Imam Ibn Al-Mundhir (may Allah be merciful to him) and a group of scholars hold the opinion that the Hajj Mabrur expiates all sins, because of the apparent meaning of the above-quoted two Hadiths.Secondly, it is permissible to trade during the Hajj season, due to what Al-Tabary related in his Tafsir (explanation/exegesis of the meanings of the Qur’an), according to his Sanad (chain of narration), on the authority of Ibn ‘Abbas (may Allah be pleased with them both), regarding the Saying of Allah (which means): “There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading).” [al-Baqarah: 98] “Meaning there is no sin in buying and selling before and after entering the state of Ihram (ritual state for Hajj and ‘Umrah).” 4 Ahmad, vol. 2, pp. 229, 248, 410, 484, and 494; Al-Bukhari, vol. 2, pp. 141 and 209, ed. Islamic Library, Istanbul; Muslim, vol. 2, p. 983, no. 1350; the wording is for Al-Bukhari; Al-Tirmidhy, vol. 3, p. 176, no. 811; Ibn Majah, vol. 2, p. 965, no. 2889; Al-Darimy, vol. 2, p. 31; Al-Daraqutny, vol. 2, p. 284; ‘Abdul-Razzaq, vol. 5, p. 4, no. 8800; Ibn Khuzaymah, vol. 4, p. 131, no. 2514; Ibn Hibban, vol. 9, p. 7, no. 3694; and Al-Bayhaqy, vol. 5, pp. 261 and 262. ↩ Al-Bukhari, Sahih, Book on Hajj, no. 1773; Muslim, Sahih, Book on Hajj, no. 1349; Al-Tirmidhy, Sunan, Book on Hajj, no. 933; Al-Nasa’i, Sunan, Book on Hajj rituals, no. 2622; Ibn Majah, Sunan, Book on rituals, no. 2888; Ahmad ibn Hanbal, Musnad, vol. 2, p. 246; Malik, Al-Muwatta, Book on Hajj, no. 776; and Al-Darimy, Sunan, Book on rituals, no. 1795. ↩ Related by Ahmad, vol. 2, pp. 229, 359, 400, 414, 484, and 506; Muslim, vol. 1, p. 209, no. 233; and the wording is his; Al-Tirmidhy, vol. 1, p. 418, no. 214; Ibn Majah, vol. 1, pp. 196 and 345, nos. 598 and 1086; Ibn Khuzaymah, vol. 1, p. 162 and vol. 3, p. 158, nos. 314 and 1814; Ibn Hibban, vol. 5, p. 25 and vol. 6, p. 176, nos. 1733 and 2418; Al-Tabarany, vol. 4, p. 155, no. 3989; Al-Hakim, vol. 1, pp. 119 and 120 and vol. 4, p. 259, Abu `Awanah, vol. 2, p. 20; Al-Bayhaqy, vol. 2, pp. 466 and 467 and vol. 10, p. 187; and Al-Baghawy, vol. 2, p. 177, no. 345 ↩ Tafsir Ibn Jarir, vol. 4, p. 162, no. 3761, verified by Ahmad Shakir; and Ibn Abu Hatim, Al-Durr Al-Manthur, vol. 1, p. 222. ↩ " }, { "title": "The Hadith: 'You will have rulers some of whom you will approve of and some you will disapprove of'", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-hadith-you-will-have-some-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Your Eminence, is this Hadith Sahih (authentic)? We read it in Sahih Al-Jami' Al-Saghir Wa Zyadatih.", "category": ["tafsir","hadiths","rulership"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:“You will have rulers some of whom you will approve of and some of whom you will disapprove of. Anyone who disapproves of them will be saved, and anyone who isolates from them will be secured, but anyone who mingles with them will be ruined.” 1Your Eminence, is this Hadith Sahih (authentic)? We read it in Sahih Al-Jami’ Al-Saghir Wa Zyadatih. We think that its meaning contradicts other narrations related by Al-Bukhari, Muslim, and others from many of the Sahabah (Companions of the Prophet) on the issue of not revolting against the ruler. These narrations even reached the degree of Hadith Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible). This is also the belief of Ahl-ul-Sunnah (those adhering to the Sunnah) and scholars of Hadith as Imam Al-Tahawy said, “We do not revolt against our rulers even if they transgress.” Are we right or wrong? Please explain the truth to us. If the mentioned Hadith is Sahih, how can we reconcile both meanings?Answer:The Hadith you mentioned is Sahih and it does not disagree with the belief of Ahl-ul-Sunnah as regards listening to the rulers and obeying them and adhering to the Muslim community and never revolting against the rulers even if they transgress as long as they do not commit Kufr (disbelief). This is because the meaning of “anyone who disapproves of them” in the Hadith refers to verbal disapproval as explained by the interpreters of Hadith.Al-Munawy said in (Sharh Al-Jami’ 4/132), “Anyone who disapproves of them” means whoever verbally disapproves of the violations of Shari’ah (Islamic law) is saved from hypocrisy, and whoever isolates from them and disapproves of their deeds by their heart is secured from punishment for not forbidding evil, and whoever mixes with them being pleased with their immorality will be ruined; that is, they have done what makes them deserve ruin in the Hereafter.”Sahih Muslim supports this meaning by the Hadith reported on the authority of Um Salamah (may Allah be pleased with her) that the Prophet (peace be upon him) said: “Rulers will be appointed over you, and you will find them doing good as well as bad deeds. Anyone who hates their bad deeds is absolved from blame. Anyone who disapproves of their bad deeds is (also) safe (so far as Allah’s Wrath is concerned). But anyone who approves of their bad deeds and imitates them (is doomed). People asked, “Messenger of Allah, should not we fight against them?” He replied: No, as long as they offer Salah (Prayer).” 2 Narrated from the Hadith of Ibn ‘Abbas (may Allah be pleased with him): Ibn Abu Shaybah, vol. 15, p. 243; Al-Tabarany, vol. 11, p. 33, no. 10973. ↩ Ahmad, vol. 6, pp. 295, 302, 305, and 321; Muslim, vol. 3, pp. 1480-1481, no. 1854; Abu Dawud, vol. 5, p. 119, no. 4760; Al-Tirmidhy, vol. 4, p. 529, no. 2265. ↩ " }, { "title": "Meaning of the Qur'anic verse: '...and those (slaves) whom your right hands possess'", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-ayat-and-those-slaves-whom-your-right-hands-posses/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "It is not permissible for the master of a male or female bondservant to treat them according to his desire or mere opinion; but he must be just as ordained by Shari'ah.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Concerning the meaning of Allah’s statement: “(the slaves) that your right hands possess.” [al-Nisa: 3] Is it permissible for the master to behave as he likes with those he possesses without any restrictions or accountability? Suppose that I own a maidservant and at the same time I own her husband, am I permitted to act as I like with them? What is the limit of my authority over them?Answer:In the Shari’ah (Islamic law) the phrase “(the slaves) that your right hands possess” [al-Nisa: 3]. Refers to what a person possesses including male and female bondservants and other property that a person legally owns. It is not permissible for the master of a male or female bondservant to treat them according to his desire or mere opinion; but he must be just as ordained by Shari’ah. He should use them in lawful works, which they have the ability to perform and he may have intercourse with his maidservant if she is not married. If she bears him a child, she becomes Umm Walad (mother of a child) and, therefore, she cannot be sold and becomes free when he dies.Furthermore, her master cannot separate her from her child. There are many other regulations that Allah legislated in order to organize the relationship between a master and his bondservant girl and define what is lawful and what is forbidden." }, { "title": "Is it permissible to bow to greet a Muslim or a non-Muslim?", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-it-permissible-to-bow-to-greet-muslim-or-non-muslim/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "It's not permissible to bow to greet a Muslim or a non-Muslim whether by the upper part of the body or with the head, because bowing is a religious act of worship and 'Ibadah should be devoted to Allah Alone.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:We joined a karate club in America. The coach said: “You should bow when your opponent bows to you”. We refused and explained that this is against our religion. He agreed but said: “You should only gesture by your heads, for an opponent initiates a greeting by bowing and you should greet him back”. What is your opinion on this?Answer:It’s not permissible to bow to greet a Muslim or a non-Muslim whether by the upper part of the body or with the head, because bowing is a religious act of ‘Ibadah (worship) and ‘Ibadah should be devoted to Allah Alone." }, { "title": "Importance of Makkah to Muslims", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/importance-makkah-to-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["hajj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:How important is Makkah to the Muslim world?Answer:Allah has made Makkah a place of resort for mankind and a place of safety and a holy sanctuary where pilgrims and scholars can gather to perform the rituals of Hajj and ‘Umrah (lesser pilgrimage) in an atmosphere of comfort and tranquility, hoping for Allah’s Reward and fearing His Punishment (Glorified be He). It is a place where Muslims get to know one another, and advise and consult one another over matters related to their religious and worldly life. It is also a place where the reward for performing Salah (Prayer) and righteous deeds is multiplied.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Impermissibility of paying Sadaqah from the inheritance without the heirs' permission", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/impermissibility-paying-sadaqah-from-inheritance-without-the-heirs-permission/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:If a person dies, is it permissible to give, in Sadaqah (voluntary charity), to the poor from their money before dividing it among the inheritors and without taking their permission?Answer:This is not permissible, because it is a kind of disposing of the money of others without their permission.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Illegitimate children should be attributed to their mother", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/illegitimate-children-should-be-attributed-to-their-mother/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["foundling"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:I am a 24-year old man studying in America. Two years ago, I met an American girl and after few days I had sexual intercourse with her. Our relationship continued for a while and she became pregnant. I did not care and we continued our relationship until she delivered a female baby. Now, the child is a year and half old and lives with her mother. Dear respected Shaykh, I do not know what to do in this case, and I do not know the ruling of Islam on it. Should I marry this girl? Is the child attributed to me or to her mother? Should I leave her, return to Saudi Arabia, repent to Almighty Allah and forget everything?Dear Shaykh, please answer me as soon as possible. I should mention that I will do whatever you say, but I am totally concerned with the child’s future. I am very confused and fear doing something which I will regret the rest of my life. Please, give me a clear answer. May Allah reward you with the best.Answer:First, you have to turn to Allah in repentance for the crime of Zina (sexual intercourse outside marriage) which you committed, increase your good deeds and acts of obedience and avoid sins and bad company.Second, the child, which came from Zina, should not be attributed to you but to her mother.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ibrahim's proclamation to mankind to perform Hajj", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ibrahim-proclamation-to-mankind-to-perform-hajj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["hajj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Qestion:It is claimed that Allah (Exalted be He) ordered His Prophet Ibrahim (peace be upon him) to proclaim Hajj to mankind. Ibrahim did, and the people answered his call, even those who were not born yet. Those who did not answer him will not perform Hajj, even if they possess heaps of gold and silver. Is this true?Answer:Having finished building the Ka`bah, Allah ordered Ibrahim (peace be upon him) to proclaim to mankind the Hajj, as Allah states, “And proclaim to mankind the Hajj (pilgrimage).” [al-Hajj: 27]Ibn Kathir said in the Tafsir (interpretation) of this Ayah that Allah stated, “Proclaim to mankind the Hajj to the House which I commanded you to build.” Ibrahim said, “O, Allah! How can I inform the people if I cannot reach them?” Allah stated, “You merely proclaim, and I will make them hear you.” Ibrahim stood on his Station, it is said that he either stood on Al-Hijr , on Al-Safa , or on Abu Qubays, and said, “O, people! Allah has taken a House, so perform Hajj to it.” It is said that the mountains knelt down so that his voice would reach all the corners of the earth, to the extent that those who were in their mothers’ wombs heard it. Everything answered that call, even stones, mud, trees, and those whom Allah had predestined to perform Hajj said, “O, Allah! Labbayk (a devotional expression chanted at certain times during Hajj and ‘Umrah).” This is what was reported from Ibn ‘Abbas, Mujahid, ‘Ikrimah, Sa’id ibn Jubayr and more people of the Salaf (righteous predecessors). Allah knows best. It was also narrated by Ibn Jarir and Ibn Abu Hatim in detail. This is the end of the words of Ibn Kathir (may Allah be merciful to him).Allah knows the reality of this matter. As for the Adhan (call to Prayer), there is no doubt, as it is stated in the Qur’an.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "A husband's inheritance from his wife", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/husbands-inheritance-from-his-wife/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance","marriage"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify"], "muftis": null, "content": "Question:A woman was killed and her family accepted the Diyah (blood money). Can her husband inherit from this Diyah? We appreciate your guidance. May Allah guide you!Answer:The husband inherits from all that his wife left behind whether it is money or Diyah (blood money) or anything else.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "A husband died after lending his wife some money without her repaying it", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/husband-died-after-lending-his-wife-some-money/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance","marriage"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:A wife borrowed a sum of money from her husband and he stipulated that she has to repay it but he died before settling the debt. What should she do?Answer:She has to repay the sum she borrowed from her husband to his heirs to be distributed along with the inheritance.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Hastening to fulfill religious obligations", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hasten-to-fulfill-religious-obligations/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["fatwas","hajj"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afifi"], "muftis": null, "content": "Question:May I delay performing Hajj for one or two years, although I can perform it this year, for the sake of visiting my family? If I perform Hajj this year, I will be away from my wife and family for two years. The rites of Hajj will be in the middle of summer vacation and I will not be able to visit my family and perform Hajj at the same time. I will either perform Hajj or visit my family. Can I delay performing Hajj in order to visit my family? May Allah reward you with the best.Answer:A Muslim should hasten to perform the obligatory Hajj as soon as one is able to. They do not know what impediments may arise in the coming years if they delay performing it. Allah (Exalted be He) states: “And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allâh, for those who are able to undertake the journey.” [Aal Imran: 97]It was also reported that the Prophet (peace be upon him) stated: “Hasten to perform Hajj - meaning the obligatory Hajj - for none of you know the hindrances that may arise (and prevent you from performing it).” (Related by Imam Ahmad) 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Musnad, Imam Ahmad, vol. 1, p. 314, Al-Asbahany, Al-Targhib wa Al-Tarhib, vol. 2, p.11, no. 1046. ↩ " }, { "title": "Hajj performed by a person who committed an act of Kufr", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hajj-performed-by-one-who-commits-kufr/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["fatwas","hajj"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Mani'"], "muftis": null, "content": "Question:After performing Hajj, a person committed Zina (sexual intercourse outside marriage) and sometimes neglected Salah (Prayer). Later, this person repented to Allah. Is this person’s first Hajj sufficient or should they perform Hajj once again?Answer:It was authentically reported from the Messenger of Allah (peace be upon him) that he stated, “Islam is based on five pillars: testimony that there is no God but Allah and that Muhammad is the Messenger of Allah; offering Salah, giving Zakah; fasting in Ramadan; and performing Hajj.” 1The issue of Salah is grave, as it is mentioned immediately after the two Shahadahs (Testimonies of Faith). Thus, the Prophet (peace be upon him) stated, “That which differentiates us from the Kafirs (disbelievers) and hypocrites is offering Salah; a person who abandons it becomes a Kafir.” 2A person who offers Salah, and at times neglects it, is playing with religion. If a person abandons one Salah, for three days they are admonished. If they do not repent, they are sentenced to capital punishment. You mentioned that this man has repented. Whoever repents, Allah will accept their Tawbah (repentance). On this basis, he should repeat Hajj as a sort of precaution, as the Prophet (peace be upon him) stated, “Leave what causes you doubt and turn to what does not cause you doubt.” 3As for his committing Zina after Hajj, if he had committed it while thinking it is Halal (lawful), this is considered Kufr (disbelief) which invalidates his previous deeds. If he has done it while believing in its prohibition, it will be counted as a major sin, and it necessitates Tawbah. However, his Hajj is valid, and the sin of Zina remains until he repents.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on faith, no. 8; Muslim, Sahih, Book on faith, no. 16; Al-Tirmidhy, Sunan, Book on faith, no. 2609; Al-Nasa*y, Sunan, Book on faith and its laws, no. 5001; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 93. ↩ Al-Tirmidhy, Sunan, Book on faith, no. 2621; Al-Nasa*y, Sunan, Book on Salah, no. 463; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1079; and Ahmad, Musnad, vol. 5, no. 346. ↩ Ahmad, vol. 1, p. 200 and vol. 3, p. 153; Al-Tirmidhy, vol. 4, p. 668, no. 2518; Al-Nasa’i, vol. 8, pp. 327 and 328, no. 5711; Al-Darimy, vol. 2, p. 245; ‘Abdul-Razzaq, vol. 4, p. 117, no. 4984; Ibn Khuzaymah, vol. 4, p. 59, no. 2348; Ibn Hibban, vol. 2, p. 498, no. 722; Abu Ya`la, vol. 12, p. 132, no. 6762; Al-Hakim, vol. 2, p. 13 and vol. 4, p. 99; Al-Tabarany, Al-Kabir, vol. 3, pp. 75 and 76, nos. 2708 and 2711, and Al-Saghir, vol. 1, p. 102; Al-Tayalisy, p. 163, no. 1178; Al-Bayhaqy, vol. 5, p. 335; and Al-Baghawy, Sharh Al-Sunnah, vol. 8, pp. 16 and 17, no. 2032. ↩ " }, { "title": "Hajj For Minors", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hajj-for-minors/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "", "category": ["fatwas","hajj"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:If I want to take my son, who has not yet reached adolescence, with me to Hajj, should I dress him in Ihram (ritual state for Hajj and Umrah) clothes and do all the rituals on his behalf, such as doing Tawaf (circumambulation of the Ka`bah), etc., or should I dress him in regular clothes and not doing anything on his behalf since he is still young and does not have to perform Hajj?Answer:If a child has reached the age of discernment but has not yet reached adolescence and his father or guardian wants to take him for Hajj, he should tell him to put on Ihram garments and the child should do all the rituals of Hajj himself, starting with entering the state of Ihram from the Miqat (sites for entering the ritual state for Hajj and Umrah for Hajj and Umrah), until the end of the deeds of Hajj. His father or guardian should stone the Jamarat (stone pillars at which pebbles are thrown during Hajj) on his behalf, if he cannot do it himself. He should tell him to avoid the things that are forbidden whilst in a state of Ihram. But if the child is below the age of discernment, then his father or guardian should make the intention of entering Ihram for Hajj or ‘Umrah on his behalf, and do Tawaf and Sa`y with him, and take him along for all the other rituals, and stone the Jamarat on his behalf." }, { "title": "The Hadith: 'Every flesh that has grown up from unlawful earnings, Hellfire is most entitled to it'", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-every-flesh-has-grown-up-from-unlawful-earnings/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "The Hadith which is mentioned in the question generally applies to eating from unlawful sources. It is a threatening Hadith that does not by any means include a foundling.", "category": ["foundling","tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Does the Hadith saying: “For every flesh that is grown up from unlawful earnings, Hellfire is most entitled to it” apply to a foundling?Answer:The Hadith which is mentioned in the question generally applies to eating from unlawful sources. It is a threatening Hadith that does not by any means include a foundling. This is because a foundling did not commit any sin and no one bears another’s burden. Allah (Exalted be He) says, “…and no bearer of burdens shall bear the burden of another.” [al-An’am: 164]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Excluding the bedroom and the wife's property from the husband's inheritance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/excluding-bedroom-and-the-wife-property-from-inheritance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance","marriage","women"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify"], "muftis": null, "content": "Question:A man died leaving a furnished house, including the bedroom. Does the bedroom with all its accessories belong to his widow or it should be shared among the heirs? The widow had lent the deceased some of her gold to help him complete a project. Should the value of this be taken from the estate and repaid to the widow or not? The orphans’ guardian lives in Riyadh, but the children and their mother live in Amman. As it would cost a lot to move them from Amman to Riyadh, is it permissible to transfer the children’s guardianship to Amman to be nearer to them? Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar) on this, may Allah reward you with the best!Answer:The contents of the bedroom and anything else that belongs to the widow has nothing to do with the inheritance; as all of these are among the things belonging to the wife. If it is confirmed that the deceased had taken the loan, it is a debt owing by him that should be settled from the estate like any other debt. As for transferring the children’s guardianship from Riyadh to Amman, this matter is under the jurisdiction of the Islamic Law Courts.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Everything the deceased has left as the sole right of heirs", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/everything-deceased-has-left-as-the-sole-right-of-heirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Qa'ud","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:There is a tribe that promotes solidarity among its members. If a disaster befalls one of them - Allah forbid! - and the involved person becomes obligated to pay compensation, they all pay what is called Al-Ghurm, where the members of the tribe all bear the cost equally. However, if a member of this tribe dies in a car accident or anything similar, the Diyah (blood money) is distributed among their heirs. Are the other members of the tribe, other than the heirs, entitled to a share in inheritance or Diyah?Answer:After settling any debts and executing any Shar‘i (Islamic) will, the wealth left by a deceased person and Diyah paid due to their death should only be distributed among their heirs. It should be divided among them as specified by Allah (Exalted be He) in His Book and by the Prophet (peace be upon him). No other member of the tribe is entitled to a share or should take anything of the share of one of them.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Distributing the inheritance after one of the heirs has traded in it and made profits", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/distributing-inheritance-after-heirs-has-traded-in-it/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify"], "muftis": null, "content": "Question:My father was a merchant and he died in 1970, and left three million dirhams. I took over his trade in this sum of money. I had a married sister, two unmarried sisters and a brother who were under my guardianship until they became of age and married. I had to distribute the inheritance of our father between us, but no one told me this at that time. I am still running the trade, given that I am still the one who controls the money.I would like to ask Your Eminence about the following: how should the estate be distributed? Should we distribute the amount of money left by my father or the existing amount? If the distribution is to be for the existing amount, what are my fees in return for the years I have been working in that business?Please advise in writing concerning this issue that has disturbed me. May Allah guide you to all goodness, and may you live for long.Answer:If you concede your right and distribute the original capital along with profit between you and the heirs, it will be better, and you will be rewarded by Allah (Exalted be He). If not, there is no harm in making an agreement between you and the adult heirs. If this is not possible, and the heirs include minors, you should refer the matter to the court; it will pass the right judgment In sha’a Allah (if Allah wills).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Distributing the inheritance according to Shari'ah", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/distributing-inheritance-according-to-shariah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:In our village which is called (Darramah) Banu Bishr Qahtan Al-Janub, people used to distribute blood money as follows: One third for the heirs. One third for the relatives. The last third is for the fund of the whole group.Is it permissible to do this?Answer:Distributing blood money as it was mentioned in the question is not permissible. It should be distributed among the heirs of the murdered person exactly like inheritance. This should be done after repaying his debts and executing his bequest if he made one. If heirs willingly waive parts of their rights to the relatives or to the fund after the repayment of debts and carrying out of the bequest, it will be permissible as this is a righteous deed. Only sane, adult people can waive their rights.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "His daughter left his house and then returned bearing an illegitimate male child", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/daughter-left-his-house-then-returned-bearing-an-illegitimate-child/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["foundling","zina"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdul-Aziz ibn Baz","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:A man works in France and has a daughter which is not an upright Muslim. She left the house of her father and complained to the French authorities. He went to court and she remained in their custody for months and finally he received her, praise be to Allah. He returned her to their home country and left her at his brother’s who would provide for her. A few months later, she left her uncle and the whole country. Then, she returned bearing an illegitimate male child. Her uncle and all her relatives refused to receive her, and her father told her that if she wanted to remain under his guardianship, he would send her money to be with her uncle but he would not accept the child. However, she refused to forsake her child while her father rejects her baby. What is your answer? Is the father wrong? What is the way out?Answer:The aforementioned people should protect their daughter and command her to repent to Allah for what she committed. They should hasten to marry her to a righteous man who will take care of her. As for the child, he is her son and they should be keen to bring him up correctly, and Allah forgives those who repent to Him.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "A company issued a card for employees to use when buying a commodity", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/company-issued-card-for-employees/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "If the matter is as you have mentioned, the extra amount which the company takes is a form of Riba (Usury). It is not permissible for it to take this amount because Riba is Haram according to the Qur'an, the Sunnah and consensus.", "category": ["transaction","riba"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:In the USA, there is a type of contract that is concluded between individuals as a first party, and the company that serves those individuals as the second party. The contract states the following: The company shall issue a card with the number and the name of the participant. A person can use this card in purchasing from stores, restaurants, hotels as well as to buy tickets from airlines and suchlike. The stores from which the card owner buys goods will send the value of these purchases to the company which issued the card in order to pay the amounts that are due on the card owner. At the end of the month, the company which issued the cards sends a bill to the card owner demanding him to pay the due amounts which the company paid to the commercial stores. He should pay these amounts within a month. The holder of the card should pay the due amount of the current month within 15 days from the date of sending the bill. If the person does not pay these amounts within the mentioned period, the company sends the bill to him again with the same value of the due amount plus an extra 10 dollars as delay charges. When the person does not pay after having received the second bill, the company sends a third and final bill demanding that he pays the due amounts plus an extra amount that equals 2.5 % of the value of the amount as delay charges. In this case, the contract is cancelled and the card is taken away. The term of the contract is only for one year and the owner of the card should pay 30 dollars per year as a subscription charge for issuing the card. The payment and sent bills are in US currency and when a person uses the card outside the USA, the company sends the bill in US currency by converting the value of the due amounts from other currencies to US dollars and the conversion price will be decided on the day of sending the bill; not the price in which the owner of the card used his card to buy from outside the USA. The person shall be asked to pay the due amounts in US dollars with an increase that is equal to 1 % as conversion and exchange charges. It is permissible for every party to cancel the contract at anytime after notifying the other of the cancellation.Could you kindly advise whether or not this contract is permissible. If it is permissible for a Muslim to participate in this contract, could you explain the nature of the contract or the reason for its permissibility? Is it a contract of agency, guarantee or lease between a person and the company that issues the cards? If it is not permissible, could you explain the reason which nullifies the contract.Answer:If the matter is as you have mentioned, the extra amount which the company takes is a form of Riba (Usury). It is not permissible for it to take this amount because Riba is Haram (prohibited) according to the Qur’an, the Sunnah and consensus. If this contract does not bear interest, then it is a guarantee contract, which is one of the contracts of Irfaq (things which contain lenience of providing utilities to others). If it bears interest when the payment is delayed, then it is not permissible because of what has been stated previously. It is not permissible to pay 30 dollars per year in return for this participation because this is a form of lease in return for a guarantee." }, { "title": "A card that transfers the money from the buyer's account to the seller's immediately", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/card-that-transfers-money-from-buyer-account-immediately/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "We would like your Eminence to advise us regarding using Saudi Payments Network (SPAN). For example, a person buys items from a store that cost 150 riyals, he presents the card to the seller who passes it through a machine and the required money is immediately deducted from the customer's account and is added to the seller's account before the customer leaves the store.", "category": ["transaction"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:We would like your Eminence to advise us regarding using Saudi Payments Network (SPAN). For example, a person buys items from a store that cost 150 riyals, he presents the card to the seller who passes it through a machine and the required money is immediately deducted from the customer’s account and is added to the seller’s account before the customer leaves the store.Answer:If the case is as mentioned, there is no problem in using this card as long as the buyer has a sufficient balance to cover the purchase." }, { "title": "Ruling on borrowing from money dedicated as Waqf", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/borrowing-from-money-dedicated-as-waqf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442", "link": null, "summary": "If the reality is as you mentioned, meaning, that you returned the money you took for a good purpose and more, you are not sinful. However, it would have been more precautionary if you had borrowed from elsewhere.", "category": ["fatwas","waqf"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I have a plot of arable land owned by my father as a Waqf (endowment). I take care of it and pay the wage of the farmers and reclaim it out of my own money. One day, I bought some objects by borrowing money from that which was dedicated for Waqf being in need of it at that time. However, I returned the money and more. Am I sinful to have done so? Please answer me. May Allah reward you well!Answer:If the reality is as you mentioned, meaning, that you returned the money you took for a good purpose and more, you are not sinful. However, it would have been more precautionary if you had borrowed from elsewhere." }, { "title": "Borrower paying a certain amount of the loan when delaying repayment", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/borrower-paying-certain-amount-of-the-loan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "Some companies issue cards with a set loan that the borrower can present at any bank and receive the specified loan amount on the card.", "category": ["transaction","loan","riba"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Some companies issue cards with a set loan that the borrower can present at any bank and receive the specified loan amount on the card. The bank, in turn, contacts the company which issued the card. This loan is deferred for a certain period mentioned on the card, and if the borrower repays the money before the set period ends, there is no penalty on him. However, if he is late in repaying, he is fined an extra 1%, and some companies give money in return for this service upon delivering the card.Answer:If the case is actually as mentioned, that it is agreed upon if the borrower repays the loan before the set period he is not fined, and if his payment is delayed he is obliged to pay 1% extra, this is a Riba-based contract involving Riba Al-Fadl (usury of excess); the extra money to be paid, and Riba Al-Nasi’ah (usury of delay, conditional excess for delay of payment) which is the fine for delay. Similarly, if the company pays money to receive an extra percentage for such service, it is evidently Riba." }, { "title": "The Hadith: 'Before the Last Hour there will be Fitnahs like pieces of a dark night'", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/before-last-hour-there-will-be-fitnahs-like-pieces/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "I want to ask about a Hadith which reads as follows: Al-Hasan Al-Basri (may Allah be merciful to him)", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:I want to ask about a Hadith which reads as follows: Al-Hasan Al-Basri (may Allah be merciful to him) said: I have come to know that the Prophet (peace be upon him) said: “Before the Last Hour there will be Fitnahs (trials) like pieces of a dark night in which a man’s heart will die like the death of the body and a man will be a believer in the morning and a disbeliever in the evening, or a believer in the evening and a disbeliever in the morning. There will be people who would sell their religion for paltry worldly goods.” 1If this Hadith is Sahih (authentic), what is the act which if it is done by a Muslim, they will be disbelievers and what is the way out? Could you kindly advise. May Allah reward you with the best.Answer:It was related by Muslim in his Sahih Book of Hadith and Al-Tirmidhy in his Sunan (Hadith compilations classified by jurisprudential themes) on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “Hasten to perform (good) deeds before Fitnahs which are as dark as night, where one can be a believer in the morning and a disbeliever at night, or they can be a believer at night and a disbeliever in the morning. They would exchange their religion for the perishable goods of the worldly life.” Al-Tirmidhy said: This Hadith is Hasan and Sahih (good and authentic Hadith).This Hadith was related by scholars in the chapters on Fitnahs, which refer to what befalls this Ummah (nation based on one creed), such as disagreements, killing, and rendering things which Allah (Exalted be He) and His Messenger (peace be upon him) have prohibited as Halal (lawful). The meaning of his saying: “One can be a believer in the morning and a disbeliever at night…” 2To his saying: “They would exchange their religion for the perishable goods of the worldly life” 3 was explained by Al-Hasan (may Allah be merciful to him) as related by Al-Tirmidhy as follows, “A person wakes up in the morning prohibiting for himself his brother’s blood, honor, and money and when the night falls, he believes they are violable.”The exit from Fitnahs is to resort to Allah (Exalted be He) and avoid all disputing sects by sitting at home or moving to another place with one’s possessions or to another land if one has any other. Al-Bukhari related with his Sanad (chain of narrators) on the authority of Abu Sa`id Al-Khudry (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “A time is about to come when the best property of a Muslim will be sheep which he takes to the tops of mountains and the places of rainfall so as to flee with his religion from Fitnahs.” 4 Ahmad, Musnad, vol. 3, p. 453. ↩ Muslim, Sahih, Book on faith, no. 118; Al-Tirmidhi, Sunan, Book on trials, no. 2195; Ahmad, Musnad, vol. 2, p. 390. ↩ Muslim, Sahih, Book on faith, no. 118; Al-Tirmidhi, Sunan, Book on trials, no. 2195; Ahmad, Musnad, vol. 2, p. 390. ↩ Malik, vol. 2, p. 970; Ahmad, vol. 3, pp. 6, 30, 43, and 57; Al-Bukhari, vol. 1, p. 10, vol. 4, p. 97, vol. 7, p. 188, vol. 8, p. 94; Abu Dawud, vol. 4, pp. 461-462, no. 4267; Al-Nasa*y, vol. 8, p. 124, no. 5036; and Ibn Majah, vol. 2, p. 1317, no. 3980. ↩ " }, { "title": "Basics of economy in Islam", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/basic-economy-in-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "The Islamic economy depends on Shar'i (Islamically lawful) trade through investing money in ways that Allah (Exalted be He) made Halal (Lawful) according to the regulations of Shar'i dealings and transactions.", "category": ["transaction"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What are the basics of economy in Islam?Answer:The Islamic economy depends on Shar’i (Islamically lawful) trade through investing money in ways that Allah (Exalted be He) made Halal (Lawful) according to the regulations of Shar’i dealings and transactions. This is based on the basic principle of permissibility as far as transactions are concerned, and abstaining from all that Allah (Exalted be He) prohibited, such as Riba (usury/interest). Allah (Exalted be He) says: “…whereas Allâh has permitted trading and forbidden Ribâ (usury).” [al-Baqarah: 275]And He (Exalted be He) says: “Then when the (Jumu‘ah) Salât (prayer) is ended, you may disperse through the land, and seek the Bounty of Allâh (by working, etc.), and remember Allâh much: that you may be successful.” [al-Jumu’ah: 10]" }, { "title": "Answering misconception related to women's inheritance", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/answering-misconception-related-to-womens-inheritance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance","women"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:There is a suspicious matter aroused by the enemies of Allah. They say that Islam wrongs women. When one dies and leaves behind a father, a mother, a wife and children, the wife receives half of the property and the father receives the rest even though he does not support the family. Why does the wife receive half of the property and why does she not receive the rest like the father?Answer:Certain things should be done before distributing the inheritance among the heirs. The debts of the deceased should be repaid before distributing the inheritance as well as executing his legitimate bequest if he made one. Then, the rest of inheritance should be distributed among the heirs. In this case, it will be divided into twenty-four shares. The wife receives one-eighth of the property, due to the existence of an heir, which will be three shares. The father receives one-sixth of the property which will be four shares. The mother also receives four shares which is one-sixth of the property. The rest of the inheritance, which is thirteen shares, will be divided among his children; the share of a male will be twice the share of a female. The wife will not be wronged, neither will the father, the mother nor the children. This division is according to Allah’s wisdom and Justice.There is also evidence for this in the Qur’an, Sunnah and the Ijma` (consensus of scholars). Allah (Exalted be He) says: “Allâh commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females” [al-Nisa :11] to His saying: “And whosoever disobeys Allâh and His Messenger (Muhammad صلى الله عليه وسلم), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.” [al-Nisa: 14]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "After Li'an, should the child be attributed to his grandfather?", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/after-lian-should-child-be-attributed-to-his-grandfather/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["foundling"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdul-Aziz ibn Baz","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:About 20 years ago, my sister married a man and I was young at that time. She immediately became pregnant, but only Allah knows if the child was from her husband or someone else. Consequently, the husband disowned the child and they were referred to the courts where they were given a legal ruling. There were witnesses and Li’an (allegation of adultery against a wife, accompanied by mutual invoking of Allah’s Curse/Wrath if lying) and the matter was finally resolved.The point is that my father adopted the child and attributed him to his name. Hence, the child became my brother and an uncle of the children of his mother who are actually his brothers and sisters. My father did so with good intentions so that the child would not be taken to a foster care home. He thought that doing so would provide care for an orphaned child. However, the child grew up and is now a young man. My father registered him along with the family and an ID card was issued for him in my father’s name. A lot of people do not know that he is not my father’s son, and it is known that Islam prohibits giving an orphan one’s name.I hope you will explain the proper and legal way to correct the status of the family and safeguard it against mixture of lineages. I told my children that the young man is not related to them, but they find this odd, because he has the same name of our father. I am confused, as my father is still alive and I fear that if we pass away while these young children do not know the truth about him and his offspring as their Mahram (permanently unmarriageable relative) while in fact they have no relation to him. Appreciate your guidance, may Allah reward you with the best.Answer:The child in question should be attributed to his mother and your father is regarded as his maternal grandfather. It is not permissible for your father to adopt the child due to the bad consequences. You are considered his maternal uncle, but your children are regarded Ajanib (men other than a husband or permanently unmarriageable male relatives/ women other than a wife or permanently unmarriageable female relatives) to him. Regarding the formal procedures, you should ask the authorities concerned to correct the situation.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Impermissibility of building the Masjid from the shares of minors", "date": "2020-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/impermissibility-building-masjid-from-the-shares-of-minors/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 12, 1442 AH", "link": null, "summary": "", "category": ["inheritance"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdullah ibn Mani'","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:My brother died (may Allah be merciful to him) and left a number of sons and daughters. Some of them are grown-up, others are underage orphans. Their financial status is quite good. Before he died, my brother built a Masjid (mosque) from straw but now it is ruined. I would like to rebuild it from the inheritors’ money so that the reward will go to my brother. Is it permissible to rebuild it from the shares of the underage orphans? I believe that if the underage orphans were grown-up, they would not mind rebuilding the Masjid.Answer:The person asking this question mentioned that he wants to rebuild the Masjid, which his brother had built from straw, and he wants to rebuild it from the money of his dead brother’s children; some of whom are underage orphans. It is not permissible to build the Masjid from the shares of minors. The underage orphans have not reached the legal age to give permission to use their money for this purpose. It is not permissible for their guardian to use their money except for a purpose that benefits them in this worldly life. Since they are underage, their worldly interest is given priority over their interest in the Hereafter. Adults are at a legal age that allows them to do so. If they agree, it is up to them as it is their share of inheritance. They have the full right to donate all their share of inheritance to rebuild the Masjid and intend its reward to go to their father or to share the reward with him. Since you, Gibril Mohamed, encourage doing good and want to donate from the underage orphans’ money to rebuild the Masjid, you should spend some of your own money to rebuild the Masjid as Allah (Exalted be He) blessed you with wealth and Allah (Glorified and Exalted be He) does not let the deeds of good-doers to be lost.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Weak Hadiths: 'Fitnah is asleep. May Allah the Curse of Allah be upon the one who wakes it up' and 'Stay away from verdure growing in manure'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/weak-hadith-fitnas-is-asleep/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Abdullah ibn Ghudayyan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:What is the ruling on the authenticity of these two Hadiths: “Fitnah (sedition or turmoil) is asleep (dormant). May the Curse of Allah be upon the one who wakes it up (stirs it up).”And: “Stay away from Khadra’ Al-Diman (i.e. Verdure growing in manure).’ It was asked, ‘O Messenger of Allah, what is Khadra’ Al-Diman?’ He (peace be upon him) replied, ‘A beautiful woman of a bad origin.’”Answer:The Hadith that reads: “Fitnah is asleep. May the Curse of Allah be upon the one who wakes it up” is mentioned by Al-‘Ajluni, the author of Kashf Al-Khafa’ who mentioned that Al-Najm said: “Al-Rafi’i related it in His book Al-Amali from Anas.” It was also related by Al-Suyuty in Al-Jami’ Al-Saghir who ranked it as weak.The Hadith that reads: “Stay away from Khadra’ Al-Diman” is related by Al-Daraqutny, Al-‘Askari, Ibn ‘Adi and Al-Quda’i and others. Al-Daraqutny said: “There is no authentic narration of it.”May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The Hadith: 'Much laughter kills the heart'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-hadith-much-laughter-kills-the-heart/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "Research and verification show that the phrase that you have mentioned in the question reading: 'May Allah be merciful to the one who knows his own limits' has no origin in any of the variant narrations.", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Are the following two statements Hadiths or Athar (narrations from the Companions): “May Allah be merciful to the one who knows his own limits” and “Much laughter kills the heart” Who are their narrators and to what extent are they Sahih (authentic)?Answer:Research and verification show that the phrase that you have mentioned in the question reading: “May Allah be merciful to the one who knows his own limits” has no origin in any of the variant narrations. As far as we know, such a phrase is not found in the authentic Books of Hadith scholars and it is not reported from any of the Sahabah (Companions of the Prophet) or the Tabi`un (Followers, the generation after the Companions of the Prophet). It is a commonly used phrase whose sayer is unknown.On the other hand, the Hadith which is quoted as reading: “Much laughter kills the heart” is related by Ibn Majah in his Sunan (Hadith compilations classified by jurisprudential themes) on the authority of Abu Hurayrah (may Allah be pleased with him) as reading: The Messenger of Allah (peace be upon him) said: “Do not laugh a lot for much laughter kills the heart. 1Al-Busiry said in his book Al-Zawa’id: “The Sanad (chain of narrators) of this Hadith is Sahih and its narrators are Thiqah (trustworthy).”Moreover, Al-Quda’i and Al-Tabarani related a Hadith similar to it which is related as well by Ibn Majah on the authority of Wathilah ibn Al-Asqa’ from Abu Hurayrah who said that the Messenger of Allah (peace be upon him) said: “O Abu Hurayrah, be pious and you will be the most devoted worshipper, be content and you will be the most thankful person, love for people what you love for yourself and you will be a true believer, do good to your neighbors and you will be a perfect Muslim, and laugh only a little for much laughter kills the heart.”Al-Busiri commented in his book Al-Zawa’id: “This Hadith has a good Sanad.”Imam Ahmad, Al-Tirmidhi, Al-Bayhaqi, and others related a Hadith similar to the foregoing but Al-Tirmidhy said: “It is a Hadith Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration).”The Hadith concerned has many other Sanads (chains of narrators). Consequently, it is at least regarded as Hadith Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Ahmad, vol. 2, p. 310; Al-Bukhari, Al-Adab Al-Mufrad, pp. 113-114, nos. 252 and 253; Al-Tirmidhi, vol. 4, p. 551, no. 2305; Ibn Majah, vol. 2, pp. 1403 and 1410, nos. 4193 and 4217; Abu Ya’la, vol. 10, p. 260, vol. 11, p. 113, nos. 5865 and 6240; Abu Nu’aym, Al-Hilyah, vol. 10, p. 365, Akhbar Asbahan, vol. 2, p. 302; Al-Quda’i, Musnad Al-Shihab, vol. 1, pp. 99, 371, and 372, nos. 111, 639, and 641; and Al-Khara*ity, Makarm Al-Akhlaq, vol. 1, p. 242, no. 227. ↩ " }, { "title": "If some person finds a sum of money but none asks about it", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/some-person-finds-sum-money-but-none-asks-about-it/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:Someone found five hundred Riyals in a street where there were no passers-by. He kept the money in the hope that its owner might show up and ask about it, which did not happen. He has had the money in his possession for one and a half months now. What should he do with it? Is he free to spend it or to spend one half and give the other half in charity to the poor and the needy, or should he deliver it to Bayt-ul-Mal (Muslim treasury)? What is the ruling on the person who finds a sum of money in Makkah Al-Mukarramah, Al-Ta’if, or Jeddah?Answer:One may pick up the money which he finds in the street. He must acquaint himself with its distinguishing features and make a public announcement for one year that he has found money. He may advertise it in the newspaper. He must deliver it to anyone who identifies its distinguishing features. This is based on the Hadith in which the Prophet (peace be upon him) replied to a question about someone who finds Luqatah (a lost item found by someone else). He (peace be upon him) said: “Take note of its container and its tying material then make a public announcement about it for one year and if its owner comes, give it to him; otherwise use it as you like.” (Agreed upon by Al-Bukhari and Muslim) 1If the owner comes during the year of announcement, the finder must give it to him after asking him to identify its distinguishing features. However, the profit of the Luqatah may not be delivered to its rightful owner. It should be kept in the possession of the finder because it was made while in his possession.The finder may make a one-year advertisement of the Luqatah by making a public announcement twice or thrice a month. This is not the case for a Luqatah which is found in Makkah: the finder has no right to use it freely. Only someone who constantly makes a public announcement for it may keep it in his possession. This is based on the Hadith in which the Prophet (peace be upon him) said: “…And picking up its fallen things is illegal except by him who makes a public announcement about it.” 2May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on Luqatah, no. 2430; Muslim, Sahih, Book on Luqatah, no. 1722; Ibn Majah, Sunan, Book on judgments, no. 2504; Ahmad, Musnad, vol. 5, p. 193; Malik, Al-Muwatta, Book on judicial decisions, no. 1482. ↩ Abu Dawud, Sunan, Book on rituals, no. 2017; and Ahmad, Musnad, vol. 2, p. 238. ↩ " }, { "title": "Found a watch in the street, took and wore it but later it broke down", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-when-found-watch-and-wore-it/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:About three years ago, my younger sister found a watch in the street and brought it to the house. I took it because it was so beautiful and wore it. I admit that I did not tell anybody or announce it among people because I was happy with it. However, it remained for one year and then it broke down and could not be repaired. I fear that I will meet Allah while charged with it. Appreciate your guidance, may Allah guide you.Answer:It was obligatory on you to publicize the watch for one year in the places where it is hopeful to find its owner. As long as you did not do so and a long time has passed and there is no hope to finding its owner, it is required of you to give its price, when it was sound and undamaged, in charity on behalf of its owner. Also, it is obligatory on you to repent to Allah for what happened and to avoid doing so in the future. Nevertheless, if you are able to find its owner now, you should search for him and give it to him.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling taking any of the belongings left by the pilgrims after their leaving Makkah", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-taking-any-of-the-belongings-left-by-the-pilgrims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd","Shaykh Abdul-Aziz ibn Baz"], "muftis": null, "content": "Question:Someone asks: After finishing their Hajj, some pilgrims leave some of their belongings in Mina, such as thermoses, portable gas stoves. What is the ruling on taking them as their owners left them and went away? Do these objects take the ruling of Luqatah (a lost item found by someone else) in Al-Haram (the Sacred Mosque in Makkah) or are they different? In addition, what about the shoes left in Al-Haram? Is it allowable to take some of them instead of the shoes that one has lost?Answer:It is permissible to take instruments, utensils and clothes if their owners left them willingly. Yet, if their owners forgot them or will return to collect them, it is not allowable to take any of them and the authority in charge of lost objects in Hajj should be reported.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on some person found an amount of money that is inconsiderable in the eyes of common people", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-some-person-found-amount-money/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:If someone finds a small amount of money, not gold or silver, should they wait for one year and search for its owner or spend it because it is little?Answer:If the money found is of a considerable amount in the eyes of common people, it is obligatory on the one who finds it to announce its distinctive features in public places for one year. The person who found it should choose a suitable time for announcing it two or three times per month. If a year elapses and nobody comes to take the money, it is permissible for the finder to take it, unless it was picked up from Al-Haram-ul-Makki (all areas within the Sacred Sanctuary of Makkah). This is because the Luqatah (a lost item found by someone else) of Al-Haram-ul-Makki must not be possessed even after announcing it, according to the statement of the Prophet (peace be upon him) regarding Al-Haram: “Its found object is not allowable to be picked up except for someone who will announce it and if its owner comes, it should be given to him.” 1 If the amount of money is inconsiderable in the eyes of common people, it may be taken when found and it is not obligatory to announce it.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on transactions, no. 2090; and Ahmad, Musnad, vol. 1, p. 259. ↩ " }, { "title": "Ruling Picking up Luqatah", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-picking-up-luqatah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I found a watch valued at 35 riyals in Mina during the days of Hajj. I did not know that the Luqatah (a lost item found by someone else) in Al-Haram (all areas within the Sacred Sanctuary of Makkah) is not permissible to take except for someone who will publicize it. Then, I found out the ruling when I returned home. What is the ruling in this case?Answer:It is impermissible to take the Luqatah in Al-Haram except for somebody who will publicize it by calling for it until he finds its owner and gives it to him. The Prophet (peace be upon him) said, regarding Makkah: “And picking up its Luqatah is impermissible except for someone who will make a public announcement about it.” 1Thus, it was impermissible for you to take the watch you found in Mina and keep silent about it. You should repent to Allah for that and send the watch to the president of the High Court in Makkah informing him of the truth. You should give him a copy of this Fatwa to take the necessary action regarding it, in accordance with the instructions of the court with regard to objects found in Al-Haram.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on Hajj, no. 1355; Abu Dawud, Sunan, Book on rituals, no. 2017; Ahmad, Musnad, vol. 2, p. 238; and Al-Darimi, Sunan, Book on transactions, no. 2600. ↩ " }, { "title": "Ruling on one when he was young he found a wallet in the street and gave it to his paternal cousin", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-one-found-wallet-and-give-it-to-paternal-cousin/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:When I was almost fourteen years old, I found a wallet in the area where I live. It contained three thousand Riyals which I gave to my paternal cousin who lives with me in the same house. I turned to Allah (Exalted be He) in repentance of what I did. It must be noted that I knew the owner of the wallet, yet since I was not acquainted with him, I felt shy to give it to him. Moreover, the owner of the wallet lives in a remote area. What should I do? May Allah reward you with the best.Answer:You must return the aforesaid wallet to its rightful owner unless he gives you permission to use it freely. If you feel shy to give it to him personally, you may send it by any means possible without their knowing who the finder was.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on together with his brothers they found a sum of money in the street and gave it to their father", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-found-money-and-gave-it-to-their-father/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I was eleven years old and my brother was thirteen years old when we went to the market to do shopping. We found 10,000 riyals in a dusty case, took it with our stuffs and gave it to our father. I should mention that our father was old and illiterate and there were no shaykhs at that time to clarify what was Halal (lawful) or Haram (unlawful). Are we and our father sinful in that? Guide us, may Allah reward you with the best.Answer:It was required of you, when you found this money, to identify its features and announce it for a year in places where it is hopeful to find its owner. However, you did not do so, a long time has passed, and it will be impossible to find its owner. Thus, it is obligatory on you to give this money in charity on behalf of its owner, repent to Allah for what happened and not to do so again in the future. If it is possible to find the owner of this money, you must search for him and give him the money.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on denying the Hadiths of the Messenger (peace be upon him)", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-denying-hadiths/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442", "link": null, "summary": "", "category": ["hadiths","fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:What do you say about the people who deny the Hadiths of the Messenger (peace be upon him)?Answer:The Sunnah (acts, sayings or approvals of the Prophet) is the second source of the Shari`ah (Islamic law) after the Qur’an according to the Statement of Allah (Exalted be He): “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it).” [al-Hashr: 7]“He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh” [al-Nisa: 80]All Muslim scholars agree by Ijma’ (consensus of scholars) on the obligation of acting upon the Sunnah. As for the person who denies acting upon the Sunnah, they are considered a Kafir (disbeliever) because they deny Allah and His Messenger and the Ijma’ of Muslim scholars." }, { "title": "claiming that some Hadiths contradict the Qur'an", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-claiming-some-hadiths-contradict-the-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["general","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Some people claim that some of the Hadiths in the books of Sunnah such as Al-Bukhari, Muslim and others contradict the Ever-Glorious Qur’an. These Hadiths include the Hadith on Al-Mahdi (a man named after the Prophet, who will appear as a sign of the Hour and rule according to Islamic law), the descent of ‘Isa (Jesus, peace be upon him), the Hadith on Shafa’ah (intercession) and many others. What is your opinion concerning this issue?Answer:The Shar’i (Islamic legal) texts are from One Who is All-Wise, All-Knower, and there could never be any contradiction or conflict between them. The claim that some of the Hadiths reported by Al-Bukhari, Muslim and others which are authentically attributed to the Prophet (peace be upon him) contradict the Qur’an is false and utterly baseless. However, all that may appear to be contradictory on the surface is textually reconcilable. After considering and looking into the general Shar’i texts, all doubts and ambiguity are removed.As for what you mentioned concerning Al-Mahdi, the descent of ‘Isa (peace be upon him) near the end of time, and the Shafa’ah of our Prophet Muhammad (peace be upon him), these Hadiths are authentic and should be believed in. They do not contradict the Qur’an.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on a person found a wallet and spent the money", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/person-found-wallet-and-spent-the-money/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:Nearly four years ago I found about four hundred Riyals in a wallet. Before I spent the money, I kept looking for the owner of the wallet, but I could not find him. So, I spent the money. What should I do to expiate for that sin? Thank you.Answer:Anyone who finds Luqatah (a lost item found by someone else) must advertise it in public places for one whole year, especially in the area where he found it. He should acquaint himself with the features that distinguish it from all similar objects. If the rightful owner is not found, he may give it in charity to the poor while intending to credit the reward to its rightful owner.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on a person found a wallet and divided the money between him and his friend", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/person-found-wallet-and-divided-the-money-with-his-friend/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:Around the year 1380 AH, I was walking with my friend in one of the streets of Riyadh when we came across a wallet which contained three hundred Riyals and four pounds. We divided the money between us: one hundred and fifty Riyals plus two pounds each. At that time, one pound equaled around forty Riyals. My question is: What should I do with that money so that I can clear myself of any sin? It is to be noted that I did not advertise this money publicly at that time. Please advise me. May Allah reward you with the best.Answer:You are duty bound to give an equal amount of money to the Fuqara’ (poor) in charity while having the intention to credit the reward to the rightful owner. You must also turn to Allah (Glorified and Exalted be He) in repentance. You should have advertised the lost money for one whole year publicly.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Who is meant by the reference 'Related by the Three or Five Compilers'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-related-by-three-or-five-compilers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["general","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:What is meant by “Related by the three” and “Related by the five”?Answer:The Three Compilers are Abu Dawud, Al-Tirmidhi, and Al-Nasa’i, whereas the Five Compliers refers to the three Imams mentioned previously along with Ibn Majah and Imam Ahmad.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The Hadith: 'Anything I command you to do, perform of it as much as you can; and anything I forbid you to do, abandon it'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-hadith-when-i-command-you-do-something-then-do-as-much-you-can/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "The Prophet (peace be upon him) said: 'Anything I command you to do, perform of it as much as you can; and anything I forbid you to do, abandon it.'", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:The Prophet (peace be upon him) said: “Anything I command you to do, perform of it as much as you can; and anything I forbid you to do, abandon it.” Your Eminence, I hope you can explain this Hadith in brief. What is its significance? Some of the laypeople claim that this Hadith is a Rukhsah (concession), so we can do whatever we can and leave whatever we cannot do. Moreover, this opens the door to abandoning the Sunnah (supererogatory acts of worship following the example of the Prophet).Answer:What is meant by the saying of the Prophet (peace be upon him): “Anything I command you to do, perform of it as much as you can” 1 is the ability to do a thing without any hardship involved. For example, a person is commanded to stand while offering Salah (Prayer); however, if he cannot pray while standing, he may pray while sitting down. Likewise, anyone who witnesses Ramadan while he is Mukallaf (person meeting the conditions to be held legally accountable for their actions) should observe Sawm (Fast); however, if he cannot fast because of illness, he will be allowed to break his Sawm and make up for the days he missed later on, and so on.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7288; Muslim, Sahih, Book on virtues, no. 1337; Al-Nasa’i, Sunan, Book on Hajj rituals, no. 2619; Ibn Majah, Sunan, Introduction, no. 2; and Ahmad, Musnad, vol. 2, p. 247. ↩ " }, { "title": "The Hadith: 'There is no obedience to a creature if it involves disobedience to the Creator'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-hadith-there-is-no-obedience-if-involves-disobedience-to-the-creator/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "Is the following Hadith considered Sahih (authentic): 'There is no obedience to a creature if it involves disobedience to the Creator'? Please mention the narrator and Sanad (chain of narrators) of this Hadith?", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is the following Hadith considered Sahih (authentic): “There is no obedience to a creature if it involves disobedience to the Creator.”? Please mention the narrator and Sanad (chain of narrators) of this Hadith?Answer:The Hadith in question is Sahih and is stated in the well-known Books of Sunnah. It is worth mentioning that there are similar wordings of the same Hadith that all give the same meaning. However, the wording which is quoted above was related by Imam Ahmad in his Musnad (Hadith compilation). In addition, it was related by Al-Bukhari and Muslim on the authority of ‘Ali (may Allah be pleased with him) that the Prophet (peace be upon him) said: “There is no obedience to a human being if it involves disobedience to the Creator. Obedience is only in Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect).” 1 Imam Ahmad, and the wording is his, vol. 1, p. 49 and vol. 5, p. 66; Al-Bukhari, Fath-ul-Bari, no. 7144; Muslim, Sahih [Sharh Al-Nawawi], vol. 12, p. 226; and Al-Tirmidhi, no. 1707; Abu Dawud, no. 2626; and Al-Nasa’i, Al-Mujtaba, vol. 7, p. 160. ↩ " }, { "title": "The Hadith: 'A strong believer is better than a weak believer'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-hadith-strong-believer-is-better-than-weak-believer/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "The Hadith refers to the strength of faith. A believer who has strong faith is far better than a believer who has weak faith. With regard to physical strength, if it does not make the person do good deeds, it will be of no avail.", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:It is reported that “A strong believer is better than a weak believer” Is this about physical or spiritual strength and is it the same with regard to wealth and poverty?Answer:The Hadith refers to the strength of faith. A believer who has strong faith is far better than a believer who has weak faith. With regard to physical strength, if it does not make the person do good deeds, it will be of no avail.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The Hadith: 'When Allah wills good for His servant, He uses him'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-hadith-on-when-allah-wills-good-for-his-servant/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "What is the meaning of the following Hadith: 'When Allah wills good for His servant, He uses him.'", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the meaning of the following Hadith: “When Allah wills good for His servant, He uses him.” ?Answer:It is related by Al-Tirmidhi and others on the authority of Anas (may Allah be pleased with him) that the Prophet (peace be upon him) said: “‘When Allah wills good for His servant, He uses him.’ They said, ‘How does He use him?’ He said, ‘He guides him to do good deeds before he dies.’” 1Al-Tirmidhy commented, saying: “It is Hadith Hasan Sahih (a Hadith that stands at a higher level than a mere Hasan Hadith, but at a bit lower level than Sahih). This Hadith indicates that a person is judged according to his final deeds, and that a Muslim should adhere to obeying Allah (Exalted be He) by doing what He enjoins and refraining from what He forbids. Furthermore, he should increase his good deeds, hoping that Allah will reward him with a blessed end.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Ahmad, vol. 3, pp. 106, 120, and 230; Al-Tirmidhi, vol. 4, p. 450, no. 2142; Abu Ya’la, vol. 6, pp. 402, 440, and 452, nos. 3756, 3821, and 3840; Ibn Hibban, vol. 2, p. 53, no. 341; Al-Tabarani, Al-Awsat, vol. 2, p. 561, no. 1962, (verified by Al-Tahhan); Ibn Abu ‘Asim, vol. 1, pp. 283-285, nos. 402, 406, and 408, (verified by Al-Jawabrah); Al-Ajury, Al-Shari`ah, vol. 2, p. 88, no. 368; Al-Laka’i, Sharh Usul I’tiqad Ahl Al-Sunnah, vol. 4, p. 674, no. 1089; and Al-Bayhaqi, Al-Asma’ wa Al-Sifat, vol. 1, p. 386. no. 312. ↩ " }, { "title": "The Hadith: 'Verily, Allah helps this religion even through a wicked person'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-hadith-on-allah-helps-this-religion/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "What is the meaning of the following Hadith: 'Verily, Allah helps this religion (Islam) even through a wicked person.' What is its meaning?", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the meaning of the following Hadith: “Verily, Allah helps this religion (Islam) even through a wicked person.” What is its meaning?Answer:This Hadith is recorded in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim). The wording of Al-Bukhari is on the authority of Abu Hurayrah (may Allah be pleased with him) who said: “We participated in the Battle of Hunain along with the Messenger of Allah (peace be upon him). He (peace be upon him) said about a man who claimed to be a Muslim that he was one of the dwellers of the Fire. When we were in the thick of the battle, that man fought strongly and was wounded. It was said, ‘O Messenger of Allah, the man about whom you said was from among the dwellers of Fire fought strongly and died.’ The Messenger of Allah (peace be upon him) said, ‘(He will go) to the Fire.’ Some men were on the verge of doubt (about his fate), and while in this state it was said that he was not dead but fatally wounded. When it was night he could not stand the (pain of his) wound and killed himself. The Prophet (peace be upon him) was informed of this. He (peace be upon him) said, ‘Allah is the Greatest. I bear witness that I am the servant of Allah and His Messenger.’ He then commanded Bilal to announce to the people, ‘None but a Muslim soul would enter Paradise. Verily, Allah helps this faith even through a wicked person.’” 1The Hadith means that Allah protects Islam and makes it victorious even through a corrupt and unjust person.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Ahmad, vol. 2, p. 309; Al-Bukhari, vol. 4, p. 34, vol. 5, pp. 74-75, vol. 7, p. 212; Muslim, vol. 1, pp. 105-106, no. 111; `Abdul-Razzaq, vol. 5, pp. 269-270, no. 9573; Ibn Hibban, vol. 5, p. 378, no. 4519; Al-Bayhaqi, vol. 8, p. 197; and Al-Baghawi, vol. 10, p. 156, no. 2526. ↩ " }, { "title": "There is many a reciter of the Qur'an whom the Qur'an curses", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/many-quran-reciter-whom-the-quran-curses/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "I would like Your Eminence to explain the meaning of this honorable Hadith, as I conversed with a Muslim brother regarding it.", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdul-Razzaq al-Afify","url":"/biography/afifi/"},{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:The Messenger of Allah (peace be upon him) said: “There is many a reciter of the Qur’an whom the Qur’an curses.” I would like Your Eminence to explain the meaning of this honorable Hadith, as I conversed with a Muslim brother regarding it, and he told me that the people that are meant by the Hadith are those who read the Ayah (Qur’anic verse) warning against Riba (usury) and yet indulge in usurious dealings, or read the Ayah of showing dutifulness towards one’s parents, and yet they are undutiful to them, and many other cases. Is this what the honorable Ayah suggests? Or is it applicable to those who recite the Qur’an without pondering over its meanings or Ayahs? I would like Your Eminence to elaborate on this matter.Answer:This is an Athar (narration from a Companion) reported from Maymun ibn Mahran, not a Hadith attributed to the Prophet (peace be upon him). It warns Muslims who recite the Qur’an against the neglect of acting according to its teachings. Some servants may recite the Qur’an and pass over its prohibitions heedlessly. For example, they read the prohibitions of Riba, injustice, and Ghibah (backbiting) and yet indulge in usurious dealings, injustice, and Ghibah, and so on.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Luqatah found in Al-Haram", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/luqatah-found-in-al-haram/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I drove to Makkah Al-Mukarramah and parked my car in a parking lot. Upon returning, I found on the hood an electric machine worth about 150 riyals and nobody asked about it. I told some people about it and they asked me for it, am I sinful? Please, explain. May Allah guide you to all good. Amen.Answer:If the case is as you mentioned and you failed to find the real owner of the machine, it was obligatory on you not to take a Luqatah (a lost item found by someone else) in Al-Haram unless with the intention of making a public announcement of it. Anyway, you have taken it. Therefore, you have to get it back from the people who took it and to announce it. If you are unable to do so, you should deliver it to the High Court in Makkah and they will give it to the Committee for lost things in Al-Haram.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Luqatah in Al-Haram is not to be picked up except by someone who will make a public announcement about it", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/luqatah-found-in-al-haram-is-not-to-be-picked-up/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:My father accompanied my grandfather, may Allah have mercy upon him, to perform Hajj in Makkah Al-Mukarramah. My father dwelt in a tent with some of his friends. Once, he went out to bring water where he found a lady’s handbag. He took it and entered the tent. He found in it 500 Saudi riyals, some documents and the passport of an Egyptian lady. He decided to give the bag to the neighboring Egyptian tent, but some bad friends recommended him to take the money and he did. Then, before returning to Yemen, he put the handbag in a bus of Egyptian pilgrims.This happened 20 years ago. Now my father wants to return this money but he does not know the address of the woman and he decided to give this money to a mosque to supply it with water. However, 100 Saudi riyals now equal 4200 Yemeni riyals, should my father, who is wealthy now, give this money in charity estimating its value at the time when he took it? At the time, 100 Saudi riyals equaled 130 Yemeni riyals. In addition, where should he spend that charity? Answer us, may Allah reward you with the best.Answer:Your father was mistaken by taking the handbag and what was in it, because a Luqatah (a lost item found by someone else) in Al-Haram is not to be picked up except by someone who will make a public announcement about it. However, a long time has gone by and it is hopeless to find the owner of the money, so it is obligatory for your father to give the money in charity to the poor of Al-Haram on behalf of its owner and to repent to Allah for that.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on if one found a sum and announced it, but he could not find its owner", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/luqatah-found-but-could-not-find-its-owner/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:A few years ago, I found, in the yard of Al-Haram (the Sacred Mosque in Makkah), 1000 riyals. I searched for the owner but nobody answered. I decided to give it in charity on behalf of its owner. After I performed Tawaf-ul-Wada’ (circumambulation of the Ka’bah on leaving Makkah) and left Al-Haram I purchased some fruits from Makkah, using half of this money. On the way back, I distributed the fruits among the travelers with me. Is my Hajj incomplete? I heard that a pilgrim who has performed Tawaf-ul-Wada` is not allowed to buy anything from or spend the night in Makkah.Answer:The Luqatah (a lost item found by someone else) found in Al-Haram must be announced until it reaches its owner and it is not to be owned even after announcing about it. If someone did not make a public announcement of a Luqatah, they must give it to the authorities in charge of Al-Haram lost objects. You made a mistake by taking this money. You should return it to the authority in charge of Al-Haram lost objects and to repent to Allah Almighty for that.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on a man found a collection of golden ornaments and sold them because he was ignorant of the ruling of Luqatah in Al-Haram", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ignorance-of-ruling-on-luqatah-found-in-al-haram/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:A man has been in Makkah and while he was there he found a collection of golden ornaments. He sold them and made use of their price because he was ignorant of the ruling of Luqatah (a lost item found by someone else) in Makkah. Now he knows the ruling and he is regretful and wants to repent to Allah and acquit himself of what happened. How should he do that, taking into consideration that this happened several years ago? May Allah benefit Islam and Muslims with you. Amen.Answer:This man made a mistake, because the Luqatah in Al-Haram (all areas within the Sacred Sanctuary of Makkah) is not allowed to be picked up except by someone who will make a public announcement of it. However, he did that ignorantly, so it is obligatory on him to give its value in charity to the needy people in Al-Haram on behalf of their owner and to repent to Almighty Allah for that.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "He found a brass statue of a bird and sold it", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/he-found-brass-statue-of-bird-and-sold-it/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I found a brass statue of a bird standing over a cross in the street. There is an antiques company, which sends its worker to collect all the ancient monuments left behind by the British and the Germans in World War I. Some friends told me that selling this bird-like statue is not permissible, because it reaches the Christians, who worship the cross under the bird. I was not convinced, because my friends did not give me evidence from the Qur’an or the Sunnah. I sold this antique for an amount of dirhams. Am I sinful for doing that? Answer me, may Allah reward you with the best.Answer:It is not permissible to pick up a Luqatah (a lost item found by someone else) unless one will announce it for a year in hope of finding its owner. If one does not find the owner, it is allowable to take it. But the case here is different, because the object found is a bird made of brass which is dishonored property. You should have destroyed it and it is unallowable to sell it, because it is an image that embodied a living animal. Thus, you are required to get rid of this money and give it to the poor.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The Hadith: 'None of you will have faith until his desire is in accordance with what I have brought.'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-none-of-you-will-have-faith/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "Would you please explain the meaning of the following Hadith: 'None of you will have faith until his desire is in accordance with what I have brought.'", "category": ["tafsir","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Would you please explain the meaning of the following Hadith: “None of you will have faith until his desire is in accordance with what I have brought.” 1 May Allah bless, protect, and enlighten you.Answer:This Hadith means that the Iman (faith) of a person is never complete unless his desires and inclinations are in conformity with what the Prophet (peace be upon him) came with. Allah (Glorified and Exalted be He) said that obeying the Messenger of Allah (peace be upon him) maintains and preserves good works. Allah (Exalted be He) says: “But if you obey Allâh and His Messenger (peace be upon him), He will not decrease anything in reward for your deeds.” [al-Hujurat: 14]When Allah and His Messenger have decreed a matter, a believer should not have any choice. They should rather submit and surrender. Allah (Exalted be He) says: “It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision.” [al-Ahzab: 36]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Ibn Abu ‘Asim, vol. 1, p. 46, no. 15; Al-Khatib, Tarikh Baghdad, vol. 4, p. 369; Ibn Battah, Al-Ibanah, vol. 1, p. 388, no. 279; Abu Isma’il Al-Harwy, Dham Al-Kalam, vol. 2, p. 254-257, nos. 320-321, (verified by ‘Abdullah Al-Ansari); and Al-Baghawy, vol. 1, p. 213, no. 104. ↩ " }, { "title": "Hadith: 'Fear Allah and fear those who fear Him'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-fear-allah-and-fear-those-who-fear-him/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "It is said that the Messenger of Allah (peace be upon him) said: 'Fear Allah, and fear those who fear Him.' Is this a Sahih (authentic) Hadith?", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:It is said that the Messenger of Allah (peace be upon him) said: “Fear Allah, and fear those who fear Him.” Is this a Sahih (authentic) Hadith?Answer:The first part of the phrase which is mentioned in the question is Sahih and is narrated on the authority of Al-Nu’man that the Prophet (peace be upon him) stated: “Fear Allah, and do justice to your children.”Regarding the second part of the statement: “fear those who fear Him,” we do not know of any authentic basis ascribing it to the Prophet (peace be upon him).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Found a gold ring in the street and gave it to his mother who would ask people if anyone lost a ring", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/found-gold-ring-in-the-street/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Five years ago, I found a gold ring in the street and gave it to my mother. Whenever she went somewhere where women would gather, she would ask them if anyone lost a ring but no one answered. The ring is still with us until now. Please, illustrate for me if I can sell it and give its price in charity or what should I do? I hope you will give me the appropriate advice.Answer:If the reality is as you have mentioned that your mother announced for five years about the ring in places where women always gather while its owner did not show up, it is permissible for you to use it. If its owner comes and identifies it one day, even after years, they should be given it or its price. However, it is better for you to give it or its price in charity on behalf of its owner.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "I found a sum of money somewhere and asked people there about it but it was not theirs", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/found-a-sum-of-money-somewhere/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:I found a sum of money somewhere and asked people there about it but it was not theirs. Is it permissible to use this money?Answer:It is required of you to announce it in places where people usually gather and where you may find its owner for one year. If nobody comes, you should write the description of this money and the type of case in which the money was found, if it was inside a case, and then you can spend this money. If its owner comes, even after a long time, and gives its description, you should pay it to him. You may pay this money in charity and if its owner comes, you should inform him of that. If he is not satisfied, you should give him the money and the charity is counted for you. However, if the money is little, it is not obligatory to announce it. In addition, if you picked it up from Al-Haram-ul-Makky (all areas within the Sacred Sanctuary of Makkah) it must be paid to the authority concerned.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on forgets something with a merchant and does not return to take it", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/forgets-something-with-a-merchant/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["luqatah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Because of the large number of sellers and buyers, some customers forget books which they bring to sell. As we did not agree with them on a price or they bring them for us to check them (the books) but time passes, days, months and sometimes they never return: What do we do with these books? Should we sell them or not? What if we do not know their owners, or do not see them again while we do not know their names or addresses? What should we do with these books among which some are valuable and others are not? Other customers may forget some riyals and hallalahs, so what should we do with them as we find them inside the books after purchasing them from customers? What is the ruling on this money? Is it ours or should we give it in charity?Answer:If some customers forget something with you and a long time passes without knowing their address and they do not return, you should give it in charity on behalf of their owners. By doing so, you will be discharged from obligation In sha’a-Allah (if Allah wills).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'When my servant becomes forty years old, I will guard them against three afflictions'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-when-my-servant-becomes-forty-yo/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:A friend of mine told me a Hadith and I could not find its Takhrij (referencing), as we have a lack of references. The Hadith states: “When my servant becomes forty years old, I will guard them against three afflictions: madness, leprosy and vitiligo. When they become fifty years old, I will give them an easy reckoning. When they become sixty years old, I will make them love returning to Me. When they become seventy years old, angels will love them. When they become eighty years old, their good deeds will be written and their bad deeds will be abolished. When they become ninety years old, the angels will call them Allah’s prisoners on earth, so they are forgiven their past and future sins, and they intercede for their families. When they reach senility, the same good deeds they used to do when they were healthy will be written for them, and the evil deeds will not be written for them.” Please advise concerning whether this Hadith is Sahih (authentic) or not.Answer:The mentioned Hadith is extremely Da’if (weak). It is even ranked by some Hafidh (memorizers of Hadiths) as Maudu’ (fabricated Hadith), such as in the book entitled “Al-La’ali’ Al-Masnu`ah fi Al-Ahadith Al-Mawdu’ah” by Al-Suyuti (vol. 1, p. 138).Thus, it is not permissible to attribute it to the Prophet (peace be upon him).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'A time will come when most people have the faces of human beings and the hearts of wolves'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-time-will-come-when-people-have-human-faces-hearts-of-wolves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:Is the following a Sahih (authentic) Hadith? What is its significance? ‘Abdullah ibn ‘Umar (may Allah be pleased with them both) narrated on the authority of his father that the Messenger of Allah (peace be upon him) said:“A time will come when most people have the faces of human beings and the hearts of ravenous wolves. They are bloodthirsty and do not watch over their actions. When they make a pledge with you, they equivocate; when they talk, they lie; when they are entrusted, they betray; when you leave them, they backbite you. Their young are reckless, their youth are highwaymen and their aged people are corrupt. They do not enjoin good and do not forbid evil. Intermixing with them entails humiliation and asking them entails poverty. The meek among them is looked upon as a seducer and the seducer is looked upon as meek. The Sunnah in their eyes is Bid’ah (innovation in religion) and the Bid`ah is Sunnah. The person who enjoins good among them is accused and the Fasiq (someone flagrantly violating Islamic law) is honored. The Mu’min (believer) is oppressed among them. When those people do so, Allah will give other people power over them, who will kill them if they talk and will transgress against them if they keep silent. They will take hold of them through their spoils and will oppress them in judgment.”Answer:This Hadith must not be attributed to the Prophet (peace be upon him). It is mentioned by Al-Hafizh Al-Suyuti in “Al-La’ali’ Al-Masnu’ah fi Al-Ahadith Al-Mawdu’ah” [a reference book about fabricated Hadiths] vol. 2, p. 385.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'There is no better man than 'Ali and no sword other than Dhu Al-Faqar'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-there-is-no-better-man-than-ali/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:There is a widely circulated statement in some of the books of our Urdu language that reads: “There is no better man than ‘Ali and no sword other than Dhu Al-Faqar.” Is this statement authentic? It is also mentioned in the books of Hadith that the Prophet (peace be upon him) said this to ‘Ali (may Allah be pleased with him) or was it fabricated by people? I heard that this statement belongs to ‘Isa ibn Mahran, a liar from the sect of Al-Rafidah.Answer:The Hadith: “There is no better man than ‘Ali and no sword other than Dhu Al-Faqar” has no origin and may be a fabrication by the Shiites.Al-Mulla ‘Ali Al-Qari’ commented in his book Al-Asrar Al-Marfu’ah fi Al-Akhbar Al-Mawdu’ah, which is known by Al-Maudu’at Al-Kubra: “The Hadith saying, ‘There is no better man than ‘Ali and no sword other than Dhu Al-Faqar’ has no reliable reference. Indeed, it is related in a weak Athar (a narration from a Companion) from Al-Hasan ibn ‘Arafah Al-‘Abdi on the authority of Abu Gha’far Muhammad ibn ‘Ali Al-Baqir that an angel called Radwan announced from the heavens in the Battle of Badr, ‘No sword other than Dhu Al-Faqar and no man better than `Ali.’”Al-Tabari mentioned this Athar in his book Al-Riyad Al-Nadirah and said: “Dhul Faqar is the name of the sword of the Prophet (peace be upon him). It was called so because there were small holes in it.” Al-Qari’ added: “What proves it to be invalid is the fact that had something like this been announced from the heavens in the Battle of Badr all the honorable Sahabah (Companions of the Prophet, may Allah be pleased with them) would have heard it, and thus it would have been reported by the great Imams. This is similar to what is related concerning beating Al-Niqarah (musical instrument) in the Battle of Badr. Out of ignorance, they attribute this act to the angels considering that it continued from the time of the Prophet (peace be upon him) up to the present time although this contradicts reason and revelation, even if it was mentioned by Ibn Marzuq and likewise Al-Qastalany in his book Al-Mawahib.” This is what is mentioned by Al-Mulla (may Allah confer mercy upon him).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'Rajab is the Month of Allah, Sha'ban is my month, and Ramadan is the month of my Ummah'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-rajab-is-month-of-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Abdullah ibn Ghudayyan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:What is the opinion of Hadith scholars on the following statement: “Rajab is the Month of Allah, Sha’ban is my month, and Ramadan is the month of my Ummah (nation based on one creed)”?Is the following Hadith authentic: “O Allah, to You do I complain of my weakness, helplessness, and disregard of people towards me…”?Answer:Firstly, the statement: “Rajab is the Month of Allah, Sha’ban is my month, and Ramadan is the month of my Ummah” is a Hadith Mawdu’ (fabricated Hadith). Its Sanad (chain of narrators) includes Abu Bakr ibn Al-Hasan Al-Naqqash who is accused of fabrication, and Al-Kisa’i who is unknown and his name was mentioned in Al-La’ali’ fy Al-Mawdu`at [reference book about fabricated Hadiths].Secondly, concerning the Hadith: “O Allah, to You do I complain of my weakness, my helplessness, and disregard of people towards me. O Most Merciful of the merciful. You are the Lord of the oppressed, and You are my Lord. To whom do You entrust me? Is it to a stranger who would frown on me? Or is it to an enemy to whom You have given mastery over me? If You are not angry with me, then I do not care. But Your Protection is the more all-embracing for me. I seek refuge in the Light of Your Face whereby all darkness has shone, and the affairs of worldly life and the hereafter are set right, lest You should send down upon me Your Anger or Your Wrath should befall me. Yours Alone is the right to blame until You are Content, and there is neither power nor might except with You.” This Hadith is ranked as Da’if (weak; a Hadith that fails to reach the status of good Hadith) due to a weakness in its Sanad.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'My Sahabah are like stars; whomever you follow, you will be guided'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-my-sahabah-are-like-stars/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I heard a Hadith which was always repeated on the television during Ramadan of the year 1993. It was the first time for me to hear it and I did not find it in any reference. Some brothers told me that it has no origin. Its wording is as follows: The Messenger of Allah (peace be upon him) said: “My Sahabah (Companions of the Prophet) are like (guiding) stars; whomever you follow, you will be guided (to the right path).” Is this a Hadith Sahih (authentic)? If it is so, who are its narrators?Answer:This Hadith is Mawdu’ (fabricated). It was narrated by Ibn ‘Abdul-Bar in (Jami’ Al-‘Ilm) on the authority of Sallam ibn Sulaym who said: “This Hadith was reported as Marfu’ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) on the authority of Al-Harith ibn Ghasin from Al-A’Mash from Abu Sufyan from Jabir.”Ibn ‘Abdul-Bar said: “This Sanad (chain of narrators) does not serve as evidence, because Al-Harith ibn Ghasin is Majhul (unknown).”However, its ‘Illah (defect) is graver when considering that Sallam ibn Sulaym was one of the narrators. He was Sallam ibn Sulaym Al-Tawil; and he was known as Ibn Sulayman and Ibn Sulaym.Imam Ahmad said about him that the Hadiths he used to narrate were Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith).Ibn Hibban said about him that he narrated Mawdu’ Hadith. The Hadith was reported by Ibn Hazm in Al-Ahkam and he commented on it, saying: “It is an invalid narration, because Abu Sufyan is Da’if (there is weakness in his narration), Al-Harith ibn Ghasin is Abu Wahb Al-Thaqafi, and Sallam ibn Sulayman used to narrate Mawdu` Hadith, and this is definitely one of them.”May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'Love Arabs for three reasons'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-love-arabs-for-three-reasons/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:The Prophet (peace be upon him) said: “Love Arabs for three reasons: I am an Arab, the inhabitants of Jannah (Paradise) speak Arabic, and the Glorious Qur’an is revealed in Arabic.” Was this Hadith authentically reported from the Prophet (peace be upon him)? What is its rank regarding authenticity. Is it Sahih (authentic), Da’if (weak), or Mawdu’ (fabricated)? In fact, some people are confused while others, finding support in the Hadith, claim that people who enter Jannah will speak Arabic.Answer:The Hadith is fabricated and was not authentically reported from the Messenger of Allah (peace be upon him) as pointed out by Hadith scholars.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'Light covers the person who performs ablution'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-light-covers-person-who-performs-ablution/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:A friend of mine told me the following: “Light covers the person who performs Wudu’ (ablution).” Is this a Hadith or a common saying? I hear some people who talk during Wudu’.Answer:This saying is groundless and not attributed to the Prophet (peace be upon him).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'Learn witchcraft but do not practice it'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-learn-witchcraft-but-do-not-practice-it/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:What is the degree of authenticity of the following Hadith: “Learn witchcraft but do not practice it”Answer:This Hadith is not Sahih (authentic).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'I am the best person for the wicked people of my Ummah'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-im-the-best-person-for-wicked-people/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:The Messenger of Allah (peace be upon him) said: “I am the best person for the wicked people of my Ummah (nation based on one creed).” The Sahabah (Companions of the Prophet, may Allah be pleased with them) said: “You are the best for their wicked ones, what about their good people?” The Prophet (peace be upon him) said: “Their good people will enter Jannah (Paradise) with their deeds and their wicked ones will enter Jannah with my intercession.” Is this a Hadith Sahih (authentic)?Answer:The mentioned Hadith was not authentically reported from the Prophet (peace be upon him) because Yahya ibn Bastam was the only narrator of this Hadith and he was a weak narrator.Ibn Hibban said: “It is not permissible to relate from him because he is one of the callers to the Qadariyyah (a deviant sect that claims Allah has no power over His Creation and humans are independent of Him)].”This has been mentioned in the book of “Al-Jarh wal-Ta’dil”. Also, Jumay’ ibn Thawb is one of the narrators of this Hadith whom the author of “Lisan Al-Mizan” has described as Matruk (a narrator whose Hadith transmission was discarded due to unreliability). Al-Bukhari, Al-Daraqutni, and others said that his narrations were rejected.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'Difference among my Ummah is a mercy'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-difference-among-my-ummah-is-a-mercy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:There is a Hadith that reads: “Difference among my Ummah (nation based on one creed) is a mercy.” Is it an authentic Hadith or not? Most scholars say that difference among the Ummah means difference among Juristic Schools. Most preachers mention this Hadith on pulpits. What is your view on the authenticity of this Hadith and acting upon it? What about the scholars and preachers who mention it? Each one of them follows a different Juristic School and acts upon its views. They say they follow the view of their Juristic school.Answer:The saying that is commonly used by people, i.e. (Difference among my Ummah is a mercy), has no origin. That is, it has no Isnad (chain of narrations). So it is not permissible to ascribe this saying to the Messenger of Allah (peace be upon him). Perhaps the first to relate it without Isnad was Al-Bayhaqy (may Allah be merciful to him) in (Al-Risalah Al-Ash’ariyyah) as in (Tabiyin Kadhib Al-Muftary) by Ibn ‘Asakir (may Allah be merciful to him) p.106. Many Hadith scholars held the same view.In his book (Al-Jami’ Al-Saghir), Al-Suyuti (may Allah be merciful to him) could not identify a narrator reporting this Hadith with Isnad (a chain of narrations). Al-Munawi albeit writing an extensive commentary on it in (Fayd Al-Qadir vol. 1, p. 209-212), did not mention its origin.Consequently, it is not permissible to ascribe this saying to the Prophet (peace be upon him) nor mention it as religious proof. Anyone who ascribes it to the Prophet (peace be upon him) should be notified of this. The difference among scholars on religious issues should be supported by evidence from the Qur’an and Sunnah (whatever is reported from the Prophet) because in them there is mercy, guidance and light. A mistaken scholar is rewarded once and a correct scholar is rewarded twice.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'The best among you is the one whose first child is a girl'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-best-among-you-whose-first-child-is-a-girl/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan"], "muftis": null, "content": "Question:Is the following a true Hadith: “The best among you is the one whose first child is a girl” ?Answer:This saying is groundless and not attributed to the Prophet (peace be upon him). There are similar wordings mentioned by Al-Hafidh Al-Suyuti in his book “Al-Ahadith Al-Mawdu’ah (Fabricated Hadiths).”May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Fabricated Hadith: 'Anyone who dies without knowing the Imam of his time will die the death of one belonging to Jahiliyyah'", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/fabricated-hadith-annyone-who-dies-without-knowing-the-imam-will-die-as-jahiliyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","mawdu-daif"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question::Anyone who dies without knowing the Imam of his time will die the death of one belonging to Jahiliyyah (pre-Islamic time of ignorance).” What is the degree of authenticity of this Hadith?Answer:The Hadith in this wording was fabricated by the Shiites and falsely ascribed to the Prophet (peace be upon him).The Shaykh of Islam, Ibn Taymiyyah, wrote in his book Minhaj Al-Sunnah: “By Allah, the Messenger (peace be upon him) could not have said it in this wording. In fact the well-known narration was reported by Imam Muslim that Ibn ‘Umar came to ‘Abdullah ibn Muti` when the incident of Al-Harrah took place. He said, ‘Place a pillow for Abu ‘Abdul-Rahman to lean on,’ but ‘Abdullah ibn ‘Umar said to him, ‘I did not come to sit, but to tell you that I heard the Messenger of Allah (peace be upon him) say: “One who withdraws his hand from obedience (to the Amir) will have no plea (in his defense) when he stands before Allah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to Jahiliyyah.’” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Mukhtasar Al-Minhaj p.30 ↩ " }, { "title": "Do the books of Hadith explain the Qur'an?", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-the-hadith-explain-the-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442", "link": null, "summary": "The Sunnah explains the Qur'an. Anyone who denies the authority of the Sunnah is a kafir because they deny one of the agreed upon principles of Islam.", "category": ["fatwas","hadiths"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"العمل بالسنة وحكم الإعراض عنها","web_url":"https://al-fatawa.com/fatwa/103731"}]}, "shaykhs": null, "muftis": null, "content": "Question:Do the books of Hadith explain the Qur’an? Is it true that there is no Sunnan (supererogatory acts of worship following the example of the Prophet) in Islam and that a person has to adhere only to Faridah (obligatory acts)? Is it correct that to be saved from punishment in the Hereafter we have to abandon Sunnah and rely only on the Qur’an?Answer:According to Ijma’ (consensus of scholars), the purified Sunnah is the second source of evidence in Islam. The Sunnah explains the Qur’an. Anyone who denies the authority of the Sunnah is a Kafir (disbeliever) because they deny one of the agreed upon principles of Islam. Allah (Exalted be He) says: “And whatsoever the Messenger (Muhammad (peace and blessings be upon him)) gives you, take it; and whatsoever he forbids you, abstain (from it).” [al-Hashr: 7]Allah (Glorified be He) also says: “And We have also sent down unto you (O Muhammad (peace and blessings be upon him)) the Dhikr [reminder and the advice (i.e. the Qur’ân)], that you may explain clearly to men what is sent down to them.” [an-Nahl: 44]" }, { "title": "Claiming there are Hadith Munkar related by Al-Bukhari", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/claiming-there-are-hadith-munkar-related-by-bukhari/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["general","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Some people deny some authentically reported Hadith and claim that there are Da’if (weak) and Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith) Hadiths in “Sahih Al-Bukhari”. For example, they deny the Hadith narrated on the authority of Abu Hurayrah (may Allah be pleased with him) regarding the ruling in case a fly falls into a drink. They further contest the reliability of the narrator on the pretext that he was a poor person begging people for food.Answer:First, it is not permissible for a Muslim to deny a Hadith judged to be Sahih (authentic) by Hadith scholars, for believing in them is a fundamental part of Iman (faith).Second, “Sahih Al-Bukhari” is the most trustworthy Hadith compilation. This is with respect to Musnad (Hadith with a sound chain of narration) and Muttasil (Hadith with a continuous chain of narration to a Companion of the Prophet or Follower; the generation after the Prophet’s Companions) Hadiths. As for Hadith Mu’allaq (Hadith missing link in the chain of narration, reported directly from the Prophet), they include both Sahih and Da’if.Third, the Hadith narrated on the authority of Abu Hurayrah regarding the ruling in case a fly falls into a drink is Hadith Sahih whose authenticity is irrefutable in any aspect. Thus proved, it is obligatory for a believer to believe in it. Moreover, facts attest to its authenticity and thus it may not be denied.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The basic rule concerning any commands of the Prophet (peace be upon him) is that they denote obligation", "date": "2020-08-30T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/basic-ruling-on-prophet-commands/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 11, 1442 AH", "link": null, "summary": "", "category": ["tafsir","hadiths","general"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Any command given by the Messenger of Allah (peace be upon him) indicates obligation and duty. However, there is a Hadith whose apparent meaning contradicts the Hadith narrated by Abu Hurayrah (may Allah be pleased with him): “When I command you to do anything, do of it as much as you possibly can.” 1 How can a Muslim reconcile these two Hadiths?Answer:The basic rule concerning any commands of the Prophet (peace be upon him) is that they denote obligation, unless otherwise indicated. However, fuflillment of obligation is in accordance with one’s ability, because Allah (Exalted be He) says: “So keep your duty to Allâh and fear Him as much as you can” [al-Taghabun: 16] This is also supported by the Hadith mentioned in the question.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.See also this fatwa Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7288; Muslim, Sahih, Book on virtues, no. 1337; Al-Nasa’i, Sunan, Book on Hajj rituals, no. 2619; Ibn Majah, Sunan, Introduction, no. 2; and Ahmad, Musnad, vol. 2, p. 247. ↩ " }, { "title": "Ruling on a wife practicing Qadhf with her husband", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wife-practicing-qadhf-with-her-husband/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "The Hadd (ordained punishment for violating Allah’s Law) of Qadhf (falsely accusing a chaste person of involvement in prohibited sexual relations) is applicable to males and females because of the general meaning of the Ayah (Qur'anic verse).", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is it permissible for a woman to accuse her husband of adultery when she sees any signs of it and what if she can not prove it, should she be whipped or not?Answer:The Hadd (ordained punishment for violating Allah’s Law) of Qadhf (falsely accusing a chaste person of involvement in prohibited sexual relations) is applicable to males and females because of the general meaning of the Ayah (Qur’anic verse). Nothing can drop it for the wife or husband except forgiveness or Li’an (disproving a charge of adultery made by the husband against his wife)." }, { "title": "Tawbah to prevent the execution of the Hadd", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawbah-prevent-the-execution-of-the-hadd/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "If Hudud come to the knowledge of the ruler and are proven by sufficient evidence, they should be carried out and should not be waived by Tawbah according to the consent of scholars.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is Tawbah (repentance to Allah) from the major sins for which Hudud (ordained punishments for violating Allah’s Laws) are imposed by the Qur’an and Sunnah, the same as for theft and Zina, can replace the establishment of these Hudud? If Tawbah from these major sins does not deter from carrying out Hudud prescribed for them, what should a man do if he committed a major sin that requires Hadd (ordained punishment for violating Allah’s Laws), but he lives in a country that does not carry out Hudud?Answer:If Hudud come to the knowledge of the ruler and are proven by sufficient evidence, they should be carried out and should not be waived by Tawbah according to the consent of scholars. It was reported that Al-Ghamidiyyah came to the Prophet (peace be upon him) asking him to carry out the Hadd prescribed for Zina (sexual intercourse outside marriage) after her repentance, and he said in her regard, “She has made such a repentance that even if the people of Madinah were to repent, they would have been forgiven.” 1Nevertheless, he executed the prescribed penalty. This can be done only by the ruler. However, if the ruler knows nothing about the sin, the Muslim should conceal his sin and repent faithfully to Allah, in order that Allah may accept his repentance. Muslim, Sahih, Book on ordained punishments, no. 1696; Al-Tirmidhy, Sunan, Book on ordained punishments, no. 1435; Al-Nasa’i, Sunan, Book on funerals, no. 1957; Abu Dawud, Sunan, Book on ordained punishments, no. 4440; Ahmad ibn Hanbal, Musnad, vol. 4, p. 430; and Al-Darimy, Sunan, Book on ordained punishments, no. 2325. ↩ " }, { "title": "Ruling on swearing not to masturbate but returning to it", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/swearing-not-to-masturbate-but-returning/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation","oaths"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I committed masturbation several times. Once I took an oath by the Mus-haf (copy of the Qur’an) that I will never masturbate again. However, two weeks after taking the oath, I masturbated to evade committing the major sin of fornication - may Allah save us from that. What is the ruling on breaking this oath and what is the Kaffarah (expiation)? Is there any difference between making an oath on the Mus-haf while holding it and making an oath without holding it?Answer:Masturbation is unlawful; because it is an unlawful way to get sexual pleasure. You have to repent of it and never do it again. The Prophet (peace be upon him) advised the young man who is unable to marry and fears temptation to observe Sawm (fast); because Sawm helps alleviate the sexual desire and prevent the person from committing Zina (sexual intercourse outside marriage). Since you said that you took an oath to quit masturbation then practiced it once more, you have to offer the Kaffarah (expiation) of a broken oath. This Kaffarah is freeing a Muslim slave, feeding ten needy people or clothing them. If you are unable to do so, you have to fast for three days. But if you are able to feed the needy, the amount of food you should provide is half a Sa’ (a Sa’= 2.172 Kg) according to the measure of the people of Madinah which amounts to 1.5 kg of the common foodstuff in your country such as dried dates, rice, or others of their like. If you are able to clothe ten needy people, you have to provide a Qamis (long shirt), Izar (garment worn below the waist) and Rida’ (a gown) for each one of them. Finally, there is no need to take an oath by the Mus-haf because this has no origin in the sanctified Shari’ah.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Suing the one who does Qadhf", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/suing-the-one-who-does-qadhf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Accusing a Muslim by another Muslim brother is not permissible and it is one of the major sins which necessitate repentance and forgiveness from the insulted person. It is his right, if he does not forgive him, to demand his right by legal means.", "category": ["fitnahs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:If a Muslim does Qadhf (falsely accusing a chaste person of involvement in prohibited sexual relations) against his Muslim brother saying: “You are an adulterer” without any shyness, is there a right for the insulted person to sue him? I hope Your Eminence could answer me quickly. May Allah reward you.Answer:Accusing a Muslim by another Muslim brother is not permissible and it is one of the major sins which necessitate repentance and forgiveness from the insulted person. It is his right, if he does not forgive him, to demand his right by legal means." }, { "title": "Stoning versus lashing a previously married man committing Zina", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/stoning-versus-lashing-previously-married-man-committing-zina/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "It is impermissible to cut one's own hand to apply the Hadd of stealing or to kill oneself if there is a reason to do it. A person should perform Tawbah instead, seek Allah's forgiveness, regret what they had done and determine not to do it again.", "category": ["rulership","hudud","zina","hisbah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:If a divorced man commits Zina (sexual intercourse outside marriage), should he be stoned to death or considered unmarried? Is it permissible to carry out Hadd (ordained punishment for violating Allah’s Law) upon oneself, such as cutting one’s hand after performing Tawbah (repentance to Allah) from stealing?Answer:First, this matter should be referred to the ruler and the court, given that one of the greatest objectives of Islam is urging the concealment and performing Tawbah in privacy.Second, it is impermissible to cut one’s own hand to apply the Hadd of stealing or to kill oneself if there is a reason to do it. A person should perform Tawbah instead, seek Allah’s forgiveness, regret what they had done and determine not to do it again. They should also return the stolen money to its owners, while concealing themselves and not admitting that they had stolen. If they cannot find the money owners, they can give the money as a Sadaqah (voluntary charity) on their behalf." }, { "title": "Salah of a menstruating woman", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/salah-of-menstruating-woman/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442", "link": null, "summary": "If a woman becomes purified from menstruation or postpartum bleeding before the end of the due time of any Salah, she should offer this Salah and the one which can be combined with it.", "category": ["fatwas","salah","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:If a woman is purified from menstruation or postpartum bleeding before sunset, should she perform the Zhuhr (Noon) and the ‘Asr (Afternoon) Prayers? If she becomes purified before dawn, should she offer the Maghrib (Sunset) and the `Isha’ (Night) Prayers? We heard that some scholars say that we must do so.Answer:If a woman becomes purified from menstruation or postpartum bleeding before the end of the due time of any Salah (Prayer), she should offer this Salah and the one which can be combined with it. For example, if a woman becomes purified before sunset, she should offer the Zhuhr and ‘Asr Prayers; if a woman becomes purified after the appearance of the second dawn, she should offer the Maghrib and the ‘Isha’ Prayers; and if a woman becomes purified before sunrise, she should offer the Fajr (Dawn) Prayer." }, { "title": "Ruling on Zina especially where one is away from the spouse", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-zina-where-one-is-away-from-spouse/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442", "link": null, "summary": "A Muslim is prohibited to commit Zina, even if he is away from his wife for one or two years or more. He has to travel to his wife to satisfy his desire through lawful means and to achieve chastity.", "category": ["zina","marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on committing Zina (sexual intercourse outside marriage)? Is it permissible for those working in Europe and are away from their spouses for a long time to commit Zina? Some of them can not bring their families to Europe for different reasons.Answer:A Muslim is prohibited to commit Zina, even if he is away from his wife for one or two years or more. He has to travel to his wife to satisfy his desire through lawful means and to achieve chastity. If he is unable, for some reason or another, to travel to or bring her to the country where he works, he may lawfully marry a woman, a Muslim or from the free and chaste People of the Book, from this country. If he can not do so, he may fast as fasting weakens the desire or prevents him from fulfilling it through forbidden means." }, { "title": "Ruling on paying the woman money to have intercourse", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-paying-the-woman-money-to-have-intercourse/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442", "link": null, "summary": "You should protect yourself and stay away from the avenues leading to Zina and hasten to get married if you can; otherwise, you should observe fast.", "category": ["fatwas","zina","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I am an unmarried man; I fear committing sins. What is the ruling if I give a woman a sum of money to kiss and have sexual intercourse with her considering this money to be a Mahr (mandatory gift to a bride from her groom)Answer:First, you should protect yourself and stay away from the avenues leading to Zina (sexual intercourse outside marriage) and hasten to get married if you can; otherwise, you should observe Sawm (Fast). It was authentically reported that the Allah’s Messenger (peace be upon him) said, “O young people! Whoever among you is able to marry, should marry, for marriage would help him lower his gaze and keep his chastity and whoever is not able to marry, is recommended to fast, for fasting would diminish his sexual power.” (Agreed upon by Al-Bukhari and Muslim) 1Second, the said money would not be considered Mahr; rather it is ill-gotten property,and is Haram (prohibited). This is Zina. You should repent to Allah (Glorified and Exalted be He) and regret what you did. You should also determine faithfully not to repeat this again. May Allah guide and save you. Al-Bukhari, Sahih, Book on fasting, no. 1905; Muslim, Sahih, Book on marriage, no. 1400; Al-Tirmidhi, Sunan, Book on marriage, no. 1081; Al-Nasa’i, Sunan, Book on fasting, no. 2239; Abu Dawud, Sunan, Book on marriage, no. 2046; Ibn Majah, Sunan, Book on marriage, no. 1845; Ahmad, Musnad, vol. 1, p. 424; and Al-Darimi, Sunan, Book on marriage, no. 2166.’ ↩ " }, { "title": "Ruling on following Malik in religious rulings as he derived them", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-following-malik-in-religious-rulings/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Imam Malik is one of the Imams in religious knowledge, but at the same time he is a human who sometimes errs and at other times is correct, and his words may be accepted or rejected.", "category": ["madhabs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on a person who strictly follows the Ijtihad (juristic effort to infer expert legal rulings) of Imam Malik, and not sticking to the exact ruling based on the Qur’an and Sunnah?Answer:All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions. To proceed:Imam Malik (may Allah be merciful to him) is one of the Imams (initiators of a School of Jurisprudence) in religious knowledge, but at the same time he is a human who sometimes errs and at other times is correct, and his words may be accepted or rejected. So, his opinions conforming to the truth are accepted and those contradicting it are rejected. Furthermore, if a person has the necessary religious knowledge to understand the ruling directly from the Qur’an and the Sunnah, then they are not permitted to adhere to Taqlid (strictly following a specific School of Jurisprudence), and if not and they got confused concerning a matter of their religion, they are entitled to ask the most reliable scholars of their country and apply their opinion. Imam Malik and other scholars are alike in this regard." }, { "title": "Ruling on bestiality", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-bestiality/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Having sex with animals is a bad deed, transgression to bounds set by Allah and contradicts the Fitrah (natural disposition) with which a man was created. Allah (Glorified be He) does not allow people to have sex except with one's wife or slave girl.", "category": ["misc"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the ruling on bestiality?Answer:The ruling on bestiality and its consequences: Having sex with animals is a bad deed, transgression to bounds set by Allah and contradicts the Fitrah (natural disposition) with which a man was created. Allah (Glorified be He) does not allow people to have sex except with one’s wife or slave girl. He (Exalted be He) says, “And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors;” [al-Mu’minun: 5-7]Those who commit this must repent, seek Allah’s forgiveness and not to do it again in the future. If the judge has proof that a person had sex with animal, he should deter him with a punishment in order for him not to do it again.As for the beast, it must be killed in all cases and it is not permissible to eat its meat. If the beast is his, no compensation will be paid but if it is owned by another person, the doer will pay a compensation for it to the owner. A group of scholars see that killing the beast helps in forgetting the crime and so that people will not remember it whenever they see it." }, { "title": "Ruling on befriending women", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-befriending-women/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442", "link": null, "summary": "Having a girlfriend is considered Zina, which is prohibited according to the Book of Allah, the Sunnah and the Ijma' (consensus of scholars). These two individuals must separate", "category": ["fatwas","zina","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:A man lived with a woman (without marriage) for a long time and she bore him many children. Afterwards, he legally married two women who bore him many children. Now, the man wants to drive the first woman out of his house, but the children will not allow him to do so. What should he do?Answer:Firstly: having a girlfriend is considered Zina (sexual intercourse outside marriage), which is prohibited according to the Book of Allah, the Sunnah and the Ijma’ (consensus of scholars). These two individuals must separate, perform Tawbah (repentance to Allah) and seek Allah’s Forgiveness. If they sincerely repent and conclude a sound marriage contract, there will be no sin on them.Secondly: The children born to this illegal relation are illegitimate children and must be attributed to their mother and not the man, according to the soundest opinion. The Prophet (peace be upon him) said, “The child is to be attributed to the one on whose bed it is born, and for a fornicator there is stoning.” 1Accordingly, this woman has no rights on the man, nor do her children because she is not the man’s wife. She is a girlfriend and the children are not attributed to him. However, if the man treats them well and helps them with his property due to their need, this will be good and is a commendable act of charity. Al-Bukhari, Sahih, Book on transactions, no. 2218; Muslim, Sahih, Book on breastfeeding, no. 1457; Al-Nasa’i, Sunan, Book on divorce, no. 3487; Abu Dawud, Sunan, Book on divorce, no. 2273; Ibn Majah, Sunan, Book on marriage, no. 2004; Ahmad, Musnad, vol. 6, p. 247; Malik, Al-Muwatta, Book on judicial decisions, no. 1449; and Al-Darimy, Sunan, Book on marriage, no. 2237. ↩ " }, { "title": "Ruling on sodomy and the effect on illegitimate children", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-sodomy-and-its-effect/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Sodomy is one of the major sins, whether it is committed with a boy or an adult, and whether it is with or without their consent.", "category": ["homosexual","zina","hudud"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:A Muslim man had sodomy with a boy under the age of puberty with the boy’s consent and without any coercion; what is the ruling on both of them? Would this incident have a psychological or religious effect upon the child when he grows up. Likewise, is there any harm on an illegitimate child, though he has no guilt in what his parents did?Answer:First, Sodomy is one of the major sins, whether it is committed with a boy or an adult, and whether it is with or without their consent. But it is most dreadful when it is committed by coercion. The person who is caught in this act with his consent should be stoned to death, if he is sane and pubescent. He should repent, ask for Allah’s forgiveness, regret what he did and determine not to repeat this gain. The guardian of the boy should do Ta’zir (discretionary punishment) to the boy and protect him against the people of evil and corruption, in order to avoid repetition of this abominable act.Second, this may affect the boy’s behavior and religion if he gets accustomed to it. He would then commit this when he grows up and consequently becomes indecent and untrustworthy. If the sin is proven by his confession or by the testimony of two just men when he is Mukallaf (person meeting the conditions to be held legally accountable for their actions), he should be killed as reported in the Sahih (authentic) Hadith agreed upon by the Companions.Third, there is no harm or blame on an illegitimate child, for he has no liability for the crime. The liability and punishment are inflicted upon the male and female who committed Zina (adultery/fornication) and caused his/her birth." }, { "title": "Ruling on masturbation", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-masturbation/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "The preponderant of scholars' views about masturbation commonly referred to as Secret Habit is that it is an unlawful sexual activity.", "category": ["masturbation"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:A person observes obligatory acts of worship such as Salah (Prayer) and Sawm (fast) etc. However, he practices masturbation. What is the ruling on this in Islam?Answer:The preponderant of scholars’ views about masturbation commonly referred to as “Secret Habit” is that it is an unlawful sexual activity. The majority of religious scholars held this view based on the generality of the saying of Allah (Exalted be He), “And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors;” [al-Mu’minun: 5-7]Allah (Exalted be He) praises those who fulfill their sexual desire with their wives or slave girls and considers those who fulfill their sexual desire elsewhere as transgressors who leave what Allah made lawful for them to commit unlawful sexual activities including masturbation. It has many harmful effects and bad consequences such as exhaustion of power and impotence. The Islamic Shari`ah (law) protects man against anything that may cause harm to his religion, body, mind, money or honor.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on masturbation for medical purposes", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-masturbation-for-medical-purposes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:I suffer from a disease that makes me unable to have sexual intercourse with my wife. I have been married for three years during which I have had a normal marital life like that of any married couple. However, I suddenly developed this case of being unable to have intercourse with my wife and without any apparent disease or reason. When I consulted a doctor, he asked me to bring him a sample of my Maniy (sperm), but I could not discharge any, and I do not know whether it is permissible to masturbate or not. Kindly enlighten us, and may Allah reward you!Answer:Masturbation is Haram (prohibited), for Allah (Exalted be He) says: “And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame;” [al-Mu’minun: 5-6]In addition, this practice has harmful side effects. The doctor can use a needle to extract Maniy directly from your testes, for example. This is a permissible way instead of you having to masturbate. However, if it is the only way to get Maniy and reach a treatment according to a specialist’s medical report, then it is permissible in this case. On the other hand, you should try other forms of treatment, such as electric therapy, taking vitamins, and the like. May Allah heal you and keep you safe!May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on lesbianism", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-lesbianism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Lesbianism is Haram (prohibited), and is a major sin because it is an act that contradicts the Ayahs (Qur'anic verses)", "category": ["homosexual","masturbation","lesbianism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on lesbianism and masturbation?Answer:Lesbianism is Haram (prohibited), and is a major sin because it is an act that contradicts the Ayahs (Qur’anic verses): “And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors;” [Al-Mu’minun: 5-7]Similarly, masturbation is Haram because of the above-mentioned Ayahs and due to the harm it causes." }, { "title": "Ruling on intending to commit sodomy", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-intend-commit-sodomy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Thank Allah for protecting you against the crime of sodomy. Seek Allah's forgiveness and do many good deeds.", "category": ["homosexual"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:I intended many times to practice sodomy, but I did not. Allah, all praise and thank are due to Him, has protected me against this heinous crime. After repenting, I hope you can guide me as to what I should do.Answer:Thank Allah for protecting you against the crime of sodomy. Seek Allah’s forgiveness and do many good deeds." }, { "title": "Ruling on cursing the masturbator", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-cursing-the-masturbator/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Is a masturbator included among the seven types of people whom the Prophet (peace be upon him) cursed in one of his Hadiths? I feel ashamed of having practiced this evil habit. What should I do? I have asked Allah to forgive me, but I fear to be among those cursed by the Prophet (peace be upon him).Answer:Masturbation, known as “the secret habit”, or any habit of this sort is prohibited. As far as we know, there is no evidence that a masturbator is cursed. In addition, the Hadith you are referring to is classified as Da`if (weak).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Responsible for Qisas", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/responsible-for-qisas/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "It is not permissible to resort to Qisas (just retaliation) unless the crime is legally confirmed through the legal court. Only the ruler should bring the retaliation not the individuals because they are not entitled to do so; because this would result in much harm and chaos.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:We live in a non-Islamic country where a Muslim man may be killed for reasons such as being angry with another or due to pride or just because he is wealthy or so; is it permissible for us to kill murderers in retaliation since the ruling states, ‘an eye for an eye and a soul for a soul’? It should be noted that if we do so, we will be sent to jail.Answer:It is not permissible to resort to Qisas (just retaliation) unless the crime is legally confirmed through the legal court. Only the ruler should bring the retaliation not the individuals because they are not entitled to do so; because this would result in much harm and chaos." }, { "title": "Qadhf of the wife", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/qadhf-the-wife/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "This word is one of the clear words of Qadhf (falsely accusing a chaste person of involvement in prohibited sexual relations). Claiming that it was said unintentionally has nothing to do with its effect.", "category": ["marriage"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:Due to a quarrel between someone and his wife, he insulted her with obscene language as he said to her: “O adulteress.” He claims that this word has come out of him unintentionally and asks about the consequences of this word?Answer:This word is one of the clear words of Qadhf (falsely accusing a chaste person of involvement in prohibited sexual relations). Claiming that it was said unintentionally has nothing to do with its effect. Since the word was said by the husband to his wife, it will have no effect if the wife forgives him and it will have no consequences on their marital life. However, if she does not forgive him, the issue should be referred to the court for settlement." }, { "title": "Punishment on the Day of Resurrection for someone to whom the Hadd has been administered", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/punishment-on-the-day-of-resurrection-for-someone-to-whom-the-hadd/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Will a sinner who receives the Hadd (ordained punishment for violating Allah’s Law) in worldly life be punished on the day of Resurrection?", "category": ["rulership","hudud"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Will a sinner who receives the Hadd (ordained punishment for violating Allah’s Law) in worldly life be punished on the day of Resurrection?Answer:It is reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and in other books, from ‘Ubadah ibn Al-Samit (may Allah be pleased with him) from the Prophet (peace be upon him) that he said, “Give me the oath (Pledge of allegiance) to: (1) Not join anything in worship along with Allah, (2) Not steal, (3) Not commit illegal sexual intercourse, (4) Not kill the soul that Allah made inviolable except for a valid reason. Whoever amongst you fulfils his pledge, his reward will be with Allah, and whoever commits any of those sins and receives the legal punishment in this world for that sin, then that punishment will be an expiation for that sin, and whoever commits any of those sins and Allah does not expose him, then it is up to Allah if He wishes He will punish him or if He wishes, He will forgive him.” 1From this Hadith, it is clear that Hudud (ordained punishments for violating Allah’s Law) are expiation for those who receive them. Ahmad, vol. 5, pp. 313, 314, and 320; Al-Bukhari, vol. 1, p. 10, vol. 4, p. 251, vol. 6, pp. 61 and 62, and vol. 8, pp. 15, 18, 37, 125, and 191; Muslim, vol. 3, p. 1333, no. 1709; Al-Tirmidhi, vol. 4, p. 45, no. 1439; Al-Nasa’i, vol. 7, pp. 142, 148, 161, and 162 and vol. 8, pp. 108 and 109, nos. 4161, 162 , 4178, 4210, and 5002; Al-Darimi, vol. 2, p. 220; and Al-Daraqutny, vol. 3, p. 215. ↩ " }, { "title": "Professing committing Zina", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/professing-committing-zina/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442", "link": null, "summary": "In our school, some students talk publicly about adultery and admit to having committed it. What should I do in this case? Am I considered sinful?", "category": ["fatwas","zina"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:In our school, some students talk publicly about Zina (adultery) and admit to having committed it. What should I do in this case? Am I considered sinful?Answer:You should rebuke them, advise them and tell them that Zina is one of the gravest crimes that endanger the family, and one of the grave sins whose perpetrator is threatened with Hellfire and deserves Hadd (ordained punishment for violating Allah’s Law). They should hide their sins and not disgrace themselves in public, according to the saying of the Prophet (peace be upon him), “All people among my Ummah (i.e. Muslims) will be forgiven except for people committing sins and not being ashamed to announce it in public.” 1This also leads to spreading sin and corruption among the Mu’minun (believers), whereas Allah says, “Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter.” [al-Nur: 19] Narrated on the authority of Abu Hurayrah (may Allah be pleased with him) by Al-Bukhari, vol. 7, p. 89; and Muslim, vol. 4, p. 2291, no. 2990. Narrated on the authority of Abu Qatadah Al-Ansari (may Allah be pleased with him) by Al-Tabarani, Al-Awsat, vol. 5, pp. 251 and 252, no. 4495, verified: Al-Tahan, and Al-Saghir, vol. 1, p. 277; and Abu Nu’aym, Akhbar Asbahan, vol. 2, pp. 64 and 65. ↩ " }, { "title": "Permissibility of the victim's guardian giving up the right of executing the Hadd", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/permissibility-of-the-victim-guardian-giving-up-the-right-of-executing-the-hadd/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "The guardian of the victim is not permitted to forgo, for executing the punishment is Allah's right, and the ruler is the one responsible for the execution.", "category": ["rulership","hudud"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:In the current Shawwal 20, two students in the first grade in the preparatory school committed homosexuality with a third student, after bullying him and preventing him from seeking help. The case is pending for investigation. My question is: Is it permissible for the guardian of the victim to forgo the two perpetrators and give up the complaint, or is this one of Allah’s Rights?Answer:The guardian of the victim is not permitted to forgo, for executing the punishment is Allah’s right, and the ruler is the one responsible for the execution." }, { "title": "Paying money instead of executing the Hadd", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/paying-money-instead-of-executing-the-hadd/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "It is not permissible to substitute the Hudud that Allah decreed with monetary fines; because the Hadud are Tawqifi and it is not permissible to change them.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on substituting a prescribed penalty proven by texts of the Qur’an and the Sunnah with a monetary fine? For example, instead of cutting off the hand of a thief, he is fined a sum of money and instead of stoning an adulterer and flogging a fornicator, they are fined a specific sum of money.Answer:It is not permissible to substitute the Hudud (ordained punishments for violating Allah’s Law) that Allah decreed with monetary fines; because the Hadud are Tawqifi (bound by a religious text and not amenable to personal opinion) and it is not permissible to change them." }, { "title": "Ruling on missing the Fajr prayer due to practicing masturbation", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/missing-fajr-prayer-due-masturbation/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation","salah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I have neglected offering the Fajr (Dawn) Prayer at its due time for five times because of practicing masturbation, which brings about a feeling of laziness after which I remain in bed until the time of Prayer is over. When I wake up, I ask for Allah’s Forgiveness and perform the other Obligatory Daily Prayers at their fixed times. I fear that I may fall under the category of men described in the following Hadith in which the Messenger (peace be upon him) said: “A man would be a believer in the evening and a disbeliever in the morning or he would be a believer in the morning and a disbeliever in the evening.” 1Also, I feel that the Jinn (creatures created from fire) possess me while performing Salah, for I obviously shiver when reciting the Qur’an (Remembrance of Allah) with Khushu’ (the heart being submissively attuned to the act of worship). Please advise; may Allah reward you!Answer:You must perform the Five Obligatory Daily Prayers regularly in their fixed times in congregation. Also, you must stop practicing masturbation, because it is Haram (prohibited) and causes diseases. You will be cured In sha’a-Allah (if Allah wills) if you perform Tawbah (repentance to Allah) and offer the Five Prayers regularly in their fixed times.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 118; Al-Tirmidhi, Sunan, Book on trials, no. 2195; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 304. ↩ " }, { "title": "Ruling on masturbation to prove the need to marry", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/masturbation-to-prove-the-need-to-marry/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation","marriage"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:I am a fifty year old man who does not have enough money to marry. However, I have married three times before but none of my marriages succeeded. I requested help from the Minister of the Interior and he responded generously to me, may Allah reward him with the best. After the decree has been sent to the public hospital of Najran, a committee decided that I should masturbate and bring some of my Maniy (spermatic fluid), is doing so considered Halal (lawful)? Please tell me how I can solve such a problem. May Allah reward you with the best.Answer:Masturbation is permissible under necessity as in the case you have mentioned in the question. However, masturbation is Haram when it is done abusively or only for attaining sexual pleasure.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on masturbation during Ramadan", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/masturbation-during-ramadan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442", "link": null, "summary": "Masturbation is prohibited, as it involves drawing sexual pleasure in a way that Allah has made unlawful.", "category": ["masturbation","fasting","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afifi","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I am a young man in the habit of masturbating. I masturbated on one of the days of Ramadan. What should I do to expiate for my sin on that day?Answer:Masturbation is prohibited, as it involves drawing sexual pleasure in a way that Allah has made unlawful. If it is practiced during Ramadan, the sin is even graver. You must perform Tawbah (repentance to Allah) from this sin, resolve not to return to it, and make up for that day in Ramadan." }, { "title": "Ruling on masturbation by means of pressing the prostate area", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/masturbation-by-means-of-pressing-the-prostate-area/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:I would like to know the Islamic ruling on intentional rubbing of the prostate gland to discharge Maniy (sperm), as I always do this. Can this practice fall under the prohibited masturbation? Bear in mind that I am incapable of getting married due to my financial and health conditions.Answer:Masturbation is prohibited regardless of the adopted method, as it entails drawing unlawful sexual pleasure out of wedlock. Allah (Exalted be He) says: “And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors;” [al-Mu’minun: 5-7]The prophet (peace be upon him) said, “O you young men! Those among you who can afford a wife should marry, for it helps to lower the eyes and protects the virtue of the private parts; but those who cannot (afford it) should fast, for it is a means of controlling sexual desire.” 1The Prophet (peace be upon him) gave young men two options; either to marry or to fast if they cannot afford marriage. There is no other way, which denotes the prohibition of resorting to masturbation.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on fasting, no. 1905; Muslim, Sahih, Book on marriage, no. 1400; Al-Tirmidhi, Sunan, Book on marriage, no. 1081; Al-Nasa’i, Sunan, Book on fasting, no. 2239; Abu Dawud, Sunan, Book on marriage, no. 2046; Ibn Majah, Sunan, Book on marriage, no. 1845; Ahmad, Musnad, vol. 1, p. 424; and Al-Darimi, Sunan, Book on marriage, no. 2166. ↩ " }, { "title": "Confusion in lineage as a reason behind prohibiting Zina", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/lineage-as-reason-behind-prohibiting-zina/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442", "link": null, "summary": "There are other reasons unknown to many people behind the prohibition of Zina and protecting lineage is only one of them. Even if we assume that it is the only reason, Zina cannot be considered permissible once the risk of pregnancy is eliminated.", "category": ["fatwas","zina"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:There is an Ayah (Qur’anic verse) in the Glorious Qur’an, which states that Zina (sexual intercourse outside marriage) is prohibited, and is one of the major sins. It is forbidden in order to prevent confusion of lineage. However, those who oppose Islam say that the matter can be managed by using oral contraceptives and as a result, there will be no reason to prohibit Zina. What is Your Eminence’s answer to this claim?Answer:The prohibition of Zina is supported by evidence in the Qur’an, the Sunnah and Ijma’ (consensus of scholars) whether the reason behind it is known, such as protecting lineage and preserving the honor of a woman and her Waliy (a legally accountable person acting for a woman regarding marriage), or is unknown. The basic ruling concerning Islamic laws is that they are obeyed whether the reason behind them is known or unknown. There are other reasons unknown to many people behind the prohibition of Zina and protecting lineage is only one of them. Even if we assume that it is the only reason, Zina cannot be considered permissible once the risk of pregnancy is eliminated.What Allah has forbidden will remain so and a Muslim is not permitted to commit it, regardless of the existence or nonexistence of what they believe to be the reason behind its prohibition. Allah (Glorified be He) is All-Wise and All-Knowing in His Ordinances to His servants and in His Decree. If Zina was permissible in some cases, Allah would show them, and your Lord is never forgetful." }, { "title": "Lesbianism and its Hadd", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/lesbianism-and-its-hadd/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Lesbianism stands for homosexuality between females. It is forbidden and those who commit it have to be punished with Ta'zir (discretionary punishment) and not Hadd (ordained punishment for violating Allah's Law).", "category": ["hudud","homosexual","lesbianism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal al-Shayykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the meaning of lesbianism? Is there any punishment for it?Answer:Lesbianism stands for homosexuality between females. It is forbidden and those who commit it have to be punished with Ta’zir (discretionary punishment) and not Hadd (ordained punishment for violating Allah’s Law)." }, { "title": "Is having a wet dream similar to masturbation?", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/having-a-wet-dream/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Salih Fawzan","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Aziz Aal al-Shayykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Repeated lustful thoughts may preoccupy a person’s mind thus driving them to discharge Maniy (sperm) as a result of being sexually aroused. Does this fall under the prohibited masturbation? Will the person be considered a masturbator if they seek sexual pleasure through constantly occupying their mind with sexual excitement? Please inform us of the Islamic opinion in this regard. May Allah reward you!Answer:A person is not to be blamed if lustful thoughts happen to strike their mind unintentionally. It is related in an authentic Hadith reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Truly Allah overlooks for my people their heart whisperings.”In another narration, he (peace be upon him) said, “Truly Allah overlooks what my people say to themselves, as long as they do not act upon it or say it (out loud).”On the other hand, the person who discharges Maniy as a result of their mind being preoccupied with lustful thoughts must take Ghusl (ritual bath following major ritual impurity), as they are considered in a state of major ritual impurity. It is, however, neither permissible nor befitting of a Muslim to have their mind repeatedly preoccupied with the thought of sexual excitement.Such an evil habit is also incongruous with the true meaning of manhood. A Muslim has to give it up and occupy themselves with what benefits them in terms of their religion and their worldly life. In addition to inviting evil consequences, unlawful sexual excitement is harmful to a person’s mental health and may incur many harmful effects.Such an evil habit becomes all the more abhorrent if practiced by a married person, who getting accustomed and falling victim to it, may threaten instability of their married life, which is supposed to be dominated by tranquility and mercy between the couple.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Forgiving the people of good qualities their slips", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/forgiving-people-of-good-qualities-their-slips/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "The Hadith means that it is desirable to forgive people of good qualities if they commit a small or trivial mistake but not a sin that requires the execution of a Hadd decreed by Allah if the ruler knows about the sin in which case it must be executed.", "category": ["rulership","hudud","hadiths"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the degree of authenticity of the Hadith narrated by Abu Dawud and others which reads: “Forgive the people of good qualities their slips” Is it permissible to consider this Hadith religious evidence? Based on my narrow background of scholars’ views, I know that Ibn Hajar, the author of (Bulugh Al-Maram) said that there are different views about the authenticity of this Hadith. I also know that the verifier of the book (Al-Muwafaqat) questions the authenticity of this Hadith saying, “It contradicts the Qur’an which calls for establishing justice and equality.” Please, explain the decisive judgment concerning this Hadith.Answer:This Hadith is narrated by Imam Ahmad, Abu Dawud, Al-Nasa’i, Al-Bayhaqi, and others from ‘Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said, “Forgive the people of good qualities their slips unless it be in Hudud (ordained punishments for violating Allah’s Law).” 1 This Hadith has different chains of narrations but they are all criticized by scholars of Hadith. However, the diversity of narrations raises it up to the level of a Hadith Hasan (good Hadith).The Hadith means that it is desirable to forgive people of good qualities if they commit a small or trivial mistake but not a sin that requires the execution of a Hadd (ordained punishment for violating Allah’s Law) decreed by Allah (Exalted be He) if the ruler knows about the sin in which case it must be executed. The words (people of good qualities) in the Hadith means ordinary people who are known for their good deeds and traits but in a moment of weakness, they may commit a trivial mistake or a small sin.The learned scholar Ibn Al-Qayyim (may Allah be merciful to him) opposed this interpretation saying, “The Prophet (peace be upon him) never referred to righteous and pious worshippers as ‘people of good qualities’.” He added that, “Allah and His Messenger never referred to pious and righteous people using these words.” He went on to say, “These words refer to honorable dignitaries and noble figures whom Allah privileged among other people. When any of these honorable people who do good deeds, commits a small sin because of lack of endurance or being defeated by the Devil, we should not hasten to reproach and punish him. In fact, their fault should be forgiven as long as the sinner has not committed a crime that requires the execution of Hadd. Otherwise, the punishment shall be executed for all people equally whether they are dignitary or ordinary people. The Prophet (peace be upon him) said, ‘O people, those who have gone before you were destroyed, because if any of the high rank people committed theft amongst them, they spared him; and if any of low rank people committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatimah bint Muhammad were to steal, I would have her hand cut off.” (Agreed upon by Al-Bukhari and Muslim) 2 This is one of the merits of the perfect Shari’ah of Islam and its appropriateness for the world and for maintaining people’s interests in the matters of life and the Hereafter.” [End of quotation].According to what we mentioned above, the Hadith does not contradict the principle of justice and equality in Islam. In fact, it calls people to forgive whoever commits a small sin that does not demand execution of Hadd, if the sinner is a person known for uprightness and if forgiving his sin will not cause much harm. Ahmad, vol. 6, p. 181; Al-Bukhari, Al-Adab Al-Mufrad, p. 165, no. 465, Al-Dar Al-Salafiyyah; Abu Dawud, vol. 4, p. 540, no. 4375; Al-Tahawy, Al-Mushkil, vol. 3, pp. 126, 128, and 129; Ibn Hibban, vol. 1, p. 296, no. 94; Ibn Hazm, Al-Muhalla, vol. 11, pp. 404 and 405, no. 2306; Abu Nu’aym, Al-Hilyah, vol. 9, p. 43; and Al-Bayhaqi, vol. 8, pp. 267 and 334. ↩ Narrated on the authority of ‘Aishah (may Allah be pleased with her) by Ahmad, vol. 6, p. 162; Al-Bukhari, vol. 4, pp. 151, 213, and 214, vol. 5, p. 97, and vol. 8, p. 16; Muslim, vol. 3, p. 1315, no. 1688; Abu Dawud, vol. 4, pp. 537 and 538, no. 4373; Al-Tirmidhi, vol. 4, p. 38, no. 1430; Al-Nasa’i, vol. 8, pp. 72-75, nos. 4895, and 4897-4903; Al-Tahawi, Al-Mushkil, vol. 3, p. 97, and Sharh Al-Ma’ani, vol. 3, pp. 170 and 171; Ibn Hibban, vol. 10, p. 248, no. 4402; and Al-Bayhaqi, vol. 8, pp. 253 and 254. ↩ " }, { "title": "A family executing the Hadd of Zina if living in a country that does not apply Shari'ah", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/executing-the-hadd-zina-if-living-in-non-shariah-country/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "You are not entitled to execute the punishment; because execution of Hudud (ordained punishments for violating Allah’s Law) against the fornicator or any criminal, is the responsibility of the ruler or his deputy officers.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I would like to know the legal decision on a person who commits a crime that incurs Hadd (ordained punishment for violating Allah’s Law) such as Zina (sexual intercourse outside marriage). It should be noted that the law of the country where we live has a different punishment for this crime and if we, the family of the sinner, execute the Hadd, we will be punished by the government. What will happen if we do not execute the Hadd? Should he repent to Allah? To what extent will Allah accept his repentance?Answer:You are not entitled to execute the punishment; because execution of Hudud (ordained punishments for violating Allah’s Law) against the fornicator or any criminal, is the responsibility of the ruler or his deputy officers. A fornicator or a person who commits a crime has to repent to Allah and do many good deeds. If the crime involves violation of people’s financial rights, the sinner has to give them back to their owners and seek their pardon, be kind to them and pray to Allah for them. If the sinner returns to Allah in genuine repentance and gives people’s financial rights back to them, Allah will forgive him out of His Grace and Clemency. Allah (Exalted be He) says, “And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse - and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful.” [al-Furqan: 68-70]Allah also says, “And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death).**” [TaHa: 82]" }, { "title": "Executing Hadd in the absence of the ruler", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/executing-hadd-in-the-absence-of-the-ruler/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "Only a Muslim ruler or his deputy is entitled to execute the Hudud, so as to keep order, prevent transgression, and oppression, and provide security.", "category": ["rulership"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to execute Hudud (ordained punishments for violating Allah’s Law) when there is no Muslim ruler?Answer:Only a Muslim ruler or his deputy is entitled to execute the Hudud, so as to keep order, prevent transgression, and oppression, and provide security. A sinner has to repent to Allah, seek His Forgiveness and increase his good deeds. If he returns to Allah in genuine repentance, Allah will forgive him and pardon him out of His Grace and Clemency. Allah (Exalted be He) says, “And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse - and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful.” [al-Furqan: 68-70]Allah also says, “And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death).” [TaHa: 62]The Prophet (peace be upon him) said, “Islam wipes out all that have gone before it (previous misdeeds); and repentance wipes out all that have been done before it.” 1He (peace be upon him) also said, “Whoever repents of sins is like a sinless person.” 2 Muslim, Sahih, Book on faith, no. 121; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 4, p. 199. ↩ Ibn Majah, vol. 2, p. 1420, no. 4250; Al-Tabarany, vol. 10, p. 185, no. 10281 and vol. 22, p. 306, no. 775; Al-Quda’i, Musnad Al-Shihab, vol. 1, p. 97, no. 108; Abu Nu’aym, Al-Hilyah, vol. 4, p. 210 and vol. 10, p. 398; Al-Sahmy, Tarikh Jurjan, p. 399, no. 674; and Al-Bayhaqy, vol. 10, p. 154. ↩ " }, { "title": "Comparison between masturbation and looking at women", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/comparison-between-masturbation-and-looking-at-women/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:It is known that masturbation which is especially practiced among young men, is Haram (prohibited) in Islam. A person who has recently observed Salah (Prayer) is practicing this bad habit. When I have informed him that it is Haram, he has said that his other option is to look at women. Which of them entails lesser harm; looking at women or masturbating?Answer:Looking at non-Mahram (not a spouse or an unmarriageable relative) women and masturbation are both Haram. We advise this person and those like him to marry as soon as possible, if they can afford to do so. Otherwise, they should observe Sawm (Fast), because the Prophet (peace be upon him) said: “O young people! Any one among you who is able to marry should marry, for marriage would help him lower his gaze and keep his virtue, and anyone who is not able to marry is recommended to observe Sawm, for Sawm would diminish his sexual desire.” (Agreed upon by Al-Bukhari and Muslim) 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on fasting, no. 1905; Muslim, Sahih, Book on marriage, no. 1400; Al-Tirmidhi, Sunan, Book on marriage, no. 1081; Al-Nasa’i, Sunan, Book on fasting, no. 2239; Abu Dawud, Sunan, Book on marriage, no. 2046; Ibn Majah, Sunan, Book on marriage, no. 1845; Ahmad, Musnad, vol. 1, p. 424; and Al-Darimi, Sunan, Book on marriage, no. 2166. ↩ " }, { "title": "The Ayahs that state the prohibited immoral sexual practices", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ayahs-state-prohibited-immoral-sexual-practices/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation","homosexual"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Ibn Baz","Shaykh Abdull-Razzaq al-Afify","Shaykh Abdullah ibn Qa'ud","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:What are the Ayahs (Qur’anic verses) that prohibit immoral sexual practices commonly spread in some countries?Answer:The Ayah that prohibits sodomy and masturbation, which is known as “the secret habit”, is in Surah Al-A`raf where Allah (Exalted be He) says: “And (remember) Lût (Lot), when he said to his people: “Do you commit the worst sin such as none preceding you has committed in the ‘Alamîn (mankind and jinn)? “Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins).” [al-A’raf: 80-81]Allah (Glorified be He) also says: “And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors;” [al-Mu’minun: 5-7]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Administering the Hadd to the masturbator", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/administering-the-hadd-to-masturbator/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "", "category": ["masturbation","marriage"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Abdul-Aziz Aal al-Shaykh","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Due to the high expenses of marriage, some youth resort to masturbation; what is the ruling on this? Will such a person be an adulterer and is there any Hadd (ordained punishment for violating Allah’s Law) that must be executed in such a case?Answer:Masturbation is not permissible because this is a kind of fulfilling the sexual desire in a way other than that which Allah made lawful such as one’s wife and slave girls. Also, it has many harmful consequences for a person’s health. Allah directs those who can not marry to be chaste when He (Exalted be He) says, “And let those who find not the financial means for marriage keep themselves chaste, until Allâh enriches them of His Bounty.” [al-Nur: 33]The Prophet (peace be upon him) directed the youth who can not marry to observe fasting because it limits the sexual desire. Those who practice this masturbation are not adulterers but they commit a sin and they should repent of it.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on acting in accordance with Imam Malik's School of Jurisprudence", "date": "2020-08-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/acting-accordance-with-imam-malik-madhab/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 10, 1442 AH", "link": null, "summary": "People differ in preparedness, knowledge, reasoning, and background; some are intelligent and others are simple, some are well educated and others are illiterate.", "category": ["madhabs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:A certain person strictly follows and urges others to follow the Madh-hab (School of Jurisprudence) of Imam Malik. He argues that: We are not qualified to examine evidence and know the authentic and the weak. Therefore, it is necessary to follow one madh-hab until we become qualified to practice this juristic reasoning. Most differences among the four late Imams were raised due to the different fundamental principles they applied. Thus, it is necessary to know the principles each one employs in order to judge their views. The supporters of taqlid accuse their opponents of lacking knowledge and claim that if one reads more and deeply on jurisprudence, one will back the view of following one of the Four Grand Imams.Answer:All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions. To proceed:People differ in preparedness, knowledge, reasoning, and background; some are intelligent and others are simple, some are well educated and others are illiterate. Then, whoever is qualified with preparedness, sound reasoning, and the sufficient knowledge to infer legal judgments from textual proofs concerning all or some juristic issues - is obliged to employ Ijtihad (juristic effort to infer expert legal rulings). Such a person should not follow other scholars regarding the evidence he perceives and believes in. If he fails to resolve an issue, he can ask the people of knowledge about the proof or the problematic matters concerning this evidence. Allah (Exalted be He) says: “So ask the people of the Scripture, if you do not know.” [al-Nahl: 43]Thus, Allah advises all to seek the evidence when problems arise. Allah also commands Muslims to cooperate in righteousness and piety, as He states: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety)” [al-Maidah: 2] Undoubtedly, helping each other to reach Shar’i-based proofs and understand their implications is the first meaning to which this and other Ayahs refer. This was the conduct of the Sahabah (Companions of the Prophet -may Allah be pleased with them). They would ask each other about what they had heard from the Prophet (peace be upon him) and occasionally about the meanings of the evidence they could not understand.As for unlettered and educated people who are not qualified to arrive at legal decisions through the evidence, they must ask the religious scholars who are knowledgeable in Shari’ah. Allah (Exalted be He) states: “So ask the people of the Scripture, if you do not know.” [al-Nahl: 43] This is a well-established tradition followed by people throughout generations. On the other hand, if some regard themselves as Mujtahids (a scholar qualified to exercise juristic effort to infer expert legal rulings), they should follow the path of Ijtihad, become versed in the sciences required for Ijtihad and train themselves on juristic examination and research. They should imitate the late scholars and make use of the wealth of information they left until Allah favors them with being able to infer the rulings from the proofs. Thus, they can employ Ijtihad in some issues.For more information on Ijtihad and Taqlid (strictly following a specific School of Jurisprudence), refer to the books written by the great scholar Ibn Al-Qayyim including his book entitled A’lam Al-Muwaqi’een and other relevant books." }, { "title": "Ruling on wearing something bearing a cross while praying", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wearing-something-bearing-cross-while-praying/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442", "link": null, "summary": "It is not permissible to wear a watch that has a cross on it, be it in Salah or otherwise. This cross must be removed either by scraping it off or by covering it with some paint.", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is your opinion concerning performing Salah (Prayer) while wearing a watch that has the sign of the cross on it? Is this permissible, or not?Answer:It is not permissible to wear a watch that has a cross on it, be it in Salah or otherwise. This cross must be removed either by scraping it off or by covering it with some paint; however wearing a watch with the cross on it does not affect the validity of Salah, but it is the duty of the person wearing it to be quick in removing this cross because it is a symbol of the Christians and Muslims are not permitted to imitate them." }, { "title": "Should all the Salahs prayed after a forgotten Salah be repeated when this Salah is remembered?", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/should-all-the-salahs-prayed-after-forgotten-salah-be-repeated/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442", "link": null, "summary": "That person should offer Fajr Prayer only, and they do not have to repeat all the mentioned Salahs, as they offered them while in a state of forgetfulness that the Fajr Prayer is still due.", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on a person who forgets, or is asleep at the time of one of the Five Obligatory Daily Prayers, such as the Fajr (Dawn) Prayer, and they do not offer it until `Isha’ (Night) Prayer? Does this person have to repeat the Fajr Prayer only, or must they repeat all the prayers they offered on that day, although they have offered them all? Please advise, may Allah be merciful to you.Answer:That person should offer Fajr Prayer only, and they do not have to repeat all the mentioned Salahs, as they offered them while in a state of forgetfulness that the Fajr Prayer is still due. Allah says: “Our Lord! Punish us not if we forget or fall into error [al-Baqarah: 286] It was authentically reported from the Messenger of Allah (peace be upon him) that he said, “Allah said, ‘I did.’” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Related by Muslim, Sahih, no. 126; and Al-Tirmidhy, Book on miscellaneous matters, no. 2995 from the Hadith of ibn ‘Abbas (may Allah be pleased with him and his father). ↩ " }, { "title": "Salah of a person who drinks intoxicants", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/salah-person-who-drinks-intoxicants/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442", "link": null, "summary": "If a person offers Salah with all its obligatory acts and fulfills its conditions, it is considered valid. They will be rewarded for it, and they will be sinful for drinking Khamr.", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the ruling on a person who drinks Khamr (intoxicants) at night and offers Salah (Prayer) during the day? As Salah should prevent a person from committing immoral acts and Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), is their Salah valid or not?Answer:If a person offers Salah with all its obligatory acts and fulfills its conditions, it is considered valid. They will be rewarded for it, and they will be sinful for drinking Khamr. They are considered among those who mix good deeds with evil ones. “So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.” [al-Zalzalah: 7-8]" }, { "title": "Prophet Ibrahim's (Abraham, peace be upon him) rescue from his enemies", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prophet-abraham-rescue-from-his-enemies/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442 AH", "link": null, "summary": "What is intended here is to clarify that Ibrahim (peace be upon him) conveyed the message plainly, and established proof against the Kafirun (disbelievers), and that he was befallen by this great affliction and endured it all for the sake of Allah.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I would like to benefit from the knowledge of Your Eminence to clear my heart, Allah (Exalted and Glorified be He) says: “So ask the people of the Scripture, if you do not know.” [al-Nahl: 43] Allah (Exalted be He), is the Protector of the Truth and Rightness, and to Him is the resort and return. After I studied various branches of Islamic religion, such as sciences of Hadith and Qur’an, I became certain that the person who threw Prophet Ibrahim (Abraham) (peace be upon him and our prophet) in fire was not Al-Namrud who - as known and mentioned in exegesis and history books of Islamic scholars - reigned the earth at the time . Rather, he was thrown in by his own people, because whenever the incident is mentioned in the Great Qur’an to which Falsehood cannot come from before or behind, there is a declaration that this incident took place with his people and father, as they were idol worshipers. Ibrahim (peace be upon him and our Prophet) kept preventing them to do so till he broke their idols into pieces. Consequently, they punished him by throwing him into the fire. Allah (Exalted be He) says: “They said: “Build for him a building (it is said that the building was like a furnace) and throw him into the blazing fire!”” [al-Saffat: 97] in addition to other Ayahs. The people who approved and implemented this punishment after discussing it with him were his people according to the context, in addition to the fact that the reference of pronouns to them declares that this incident took place with his people not with Al-Namrud.It is right that the incident stated in Allah’s saying (Exalted be He): “Have you not looked at him who disputed with Ibrâhîm (Abraham)” [al-Baqarah: 258] indicates its occurrence with Al-Namrud not with Ibrahim’s people, even though it is historically known that Al-Namrud was not from the people of Ibrahim (peace be upon him). In light of the unquestionable Qur’anic context, as well as books of history, exegesis and weak Hadiths, I have become worried and confused. I have checked books of exegesis, but never found a solution to this dilemma. Therefore, I hope that Your Eminence will relieve my worries by answering this question according to authentic Hadiths and opinions of great scholars in this regard. Appreciate your guidance, may Allah reward you!Answer:Allah (Exalted be He) cites in Surah Al-Baqarah the story of the man who disputed with Ibrahim about his Lord (Allah), and concludes it with Ibrahim’s triumph over him and refutation of his suspicious argument. Allah (Exalted be He) says: “So the disbeliever was utterly defeated. And Allâh guides not the people, who are Zâlimûn (wrong-doers.).” [al-Baqarah: 258] However, Allah (Glorified be He) does not mention that Ibrahim was hurt or warned of any harm by the man in this story.In Surahs of Al-An’am, Al-Anbiya’, Al-Shu’ara’ and Al-‘Ankabut, Allah (Exalted be He) states the Da`wah (call to religion) of Ibrahim Al-Khalil (The close servant to Allah) to his father and people for Oneness of Allah, resisting their worship of other than Allah. Ibrahim (peace be upon him) also broke their idols and argued with his people, who consequently threw him into the fire, but Allah rescued him.Allah (Exalted be He) says: “They said: “Burn him and help your âlihah (gods), if you will be doing.” We (Allâh) said: “O fire! Be you coolness and safety for Ibrâhîm (Abraham)!” And they wanted to harm him, but We made them the worst losers. And We rescued him and Lût (Lot) to the land which We have blessed for the ‘Alamîn (mankind and jinn).” [al-Anbiya: 68-71]Accordingly, this means that Ibrahim’s people threw him into the fire, but Allah (Exalted be He) foiled their plot and made their efforts vain, as He rescued His Khalil (A Close Servant to Allah) Ibrahim (peace be upon him) from their destruction. So, there is no dilemma or doubt regarding this. What is intended here is to clarify that Ibrahim (peace be upon him) conveyed the message plainly, and established proof against the Kafirun (disbelievers), and that he was befallen by this great affliction and endured it all for the sake of Allah. Therefore, Allah saved him from the fire and warded off the plot of the Kafirun. This was not to happen except by Allah’s Bounty and Mercy. Thus, do not push yourself too hard, rather think of what is more important. May Allah increase your knowledge and keenness in religion, and may He guide us to beneficial knowledge and righteous acts and make you and us beneficial to all Muslims.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "On raising up of Jesus and his being created without a father and the reason behind the permissibility of Jihad", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-raising-up-jesus-and-his-being-created-without-a-father/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442 AH", "link": null, "summary": "Jesus was raised alive, in both body and soul, to the heavens. He is not yet dead; he was not killed by the Jews nor crucified, but it appeared so to them as it was someone to them who resembled him", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it a necessity to believe in the following matters in Islam or not: The body of ‘Isa (Jesus), the son of Maryam (Mary), (peace be upon him) was raised to the heavens. ‘Isa ibn Maryam (Jesus, son of Mary) (peace be upon him) was born to a mother but he had no human father. Jihad (fighting in the Cause of Allah) in Dar-ul-Harb (enemy territory) means attacking to seize power and get non-Muslims to enter the religion of Islam?Answer:It is obligatory to have belief in the following:Firstly: ‘Isa ibn Maryam (peace be upon him) was raised alive, in both body and soul, to the heavens. He is not yet dead; he was not killed by the Jews nor crucified, but it appeared so to them as it was someone to them who resembled him, so the Jews claimed that they killed and crucified him. The Christians agreed with their false claim, out of their ignorance.Allah (Exalted be He) says: “Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly, and of their saying: “Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)” - nay, Allâh has set a seal upon their hearts because of their disbelief, so they believe not but a little. And because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” - but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise.” [al-Nisa: 155-158]Secondly: ‘Isa ibn Maryam is not Allah’s son nor did he have a human father, or any other. Allah commanded His Angel Messenger, Jibril (Gabriel, peace be upon him) to breathe His Ruh into Maryam, and she became pregnant with ‘Isa (peace be upon him). Allah (Exalted be He) says: “And mention in the Book (the Qur’ân, O Muhammad صلى الله عليه وسلم the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east.” [Maryam: 16]Thirdly: Allah (Exalted be He) made Jihad lawful to spread Islam, to eliminate the obstacles to Da’wah (calling to Islam), and to deter anyone who may want to assault or cause harm to the Du’ah (callers to Allah). It was to remove Fitnah (sedition) and enable security and peace to prevail, the Word of Allah to be supreme, Kufr (disbelief) to be the inferior, and people to enter in Allah’s Din (religion, Islam) in crowds. Allah (Exalted be He) says: “And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allâh) and the religion (worship) will all be for Allâh Alone [in the whole of the world]. But if they cease (worshipping others besides Allâh), then certainly, Allâh is All-Seer of what they do.” [al-Anfal: 39]“…and fight against the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) collectively as they fight against you collectively. But know that Allâh is with those who are Al-Muttaqûn (the pious).” [al-Tawbah: 36]He (Exalted be He) also says: “He it is Who has sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the religion of truth (Islâm), that He may make it (Islâm) superior to all religions. And All-Sufficient is Allâh as a Witness.” [al-Fath: 28]From this it can be seen that Jihad was legislated to take people out of the darkness into the light and let them accept Islam in crowds. It was also to remove Fitnah and protect Islam.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Obligation of Salah on a Mukallaf", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/obligation-salah-on-mukallaf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442", "link": null, "summary": "Salah is obligatory upon every Mukallaf either man or woman, five times a day.", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is Salah obligatory at all times? What is the ruling if a person gives up Salah because of the mere thought that their Salah is not accepted by Allah or that though they pray, they do not refrain from what Allah has declared prohibited? Should they continue to pray during all circumstances?Answer:Salah is obligatory upon every Mukallaf (person meeting the conditions to be held legally accountable for their actions) either man or woman, five times a day. This view is based on the texts of the Shari`ah and the general consensus of the Muslim Ummah (nation). Salah is the backbone of Islam and the second greatest pillar after the Shahadah (Testimony of Faith). A person should observe it regularly whether they are known to have committed sins or not. Those who commit sins are in dire need of having their sins forgiven by Allah through following any bad deed with a good one like Salah, Sawm (fast), giving charity and other righteous deeds. Allah (Exalted be He) says: “And perform As-Salât (Iqâmat-as-Salât ), at the two ends of the day and in some hours of the night [i.e. the five compulsory Salât (prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins). That is a reminder (an advice) for the mindful (those who accept advice).” [al-Hud: 114]A Muslim should fortify themselves with Dhikr (Remembrance of Allah) and should always be mindful of Allah. They should recite the Noble Qur’an regularly. They should also hold high hopes that Allah will pardon them and forgive their sins, so that no despair knows its way to their hearts. The sins they commit cannot be seen as evidence that their Salah, Sawm, Zakah, or any other act of worship is invalid. Both the faith a person holds and the righteous deeds they perform may be associated with committing prohibited acts other than Shirk (associating others with Allah in His Divinity or worship).We pray to Allah that perhaps He will grant us all a better understanding of religion and make us hold steadfastly to it. Allah Alone is One Whose help is to be sought." }, { "title": "Making up for missed Salah due to unconsciousness or sickness", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/making-up-for-missed-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442", "link": null, "summary": "If he was conscious during the period when he abandoned Salah, he should make up for the missed Salahs according to his ability, whether standing, sitting, or lying on his side or back.", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:My ninety-nine year old father was hit in a car accident. He was taken to a hospital where he remained unconscious for seventeen days during which he did not perform Salah. When he recovered, he asked about making up for the missed Salahs. Please advise.Answer:If he was conscious during the period when he abandoned Salah, he should make up for the missed Salahs according to his ability, whether standing, sitting, or lying on his side or back. He should observe them in the same order from the first day missed starting with the first Salah missed then the next, and so on. When he finishes the first day, he should start the second day keeping to the order of Salah and so on until he makes up for all the Salahs missed. But if he was not conscious during that period, he is exempted from making up for the missed Salahs." }, { "title": "Making up for missed Salah due to sleep or other reasons", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/making-up-for-missed-salah-due-sleep/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442", "link": null, "summary": "The Salah you miss due to sleep or forgetfulness should be offered the moment you wake up or the moment you remember. It does not matter if you wake up or remember it after sunrise.", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Allah has guided me to obey Him. I offer the daily prayers on time except for Fajr (Dawn). Sometimes I get up late after sunrise. Is my Fajr Prayer offered at that time valid? How can a Muslim make up for the Salah they missed like ‘Asr (Afternoon) Prayer? Will they make up for it at the time of the Maghrib (Sunset) Prayer or delay it until the next `Asr Prayer?Answer:The Salah you miss due to sleep or forgetfulness should be offered the moment you wake up or the moment you remember. It does not matter if you wake up or remember it after sunrise. This is based on the Hadith in which the Prophet (peace be upon him) said: “Anyone who misses a Salah because of sleep or forgetfulness should offer it when they remember it; there is no Kaffarah (expiation) for it except this.” 1As for the Salah you intentionally abandoned while believing in its obligation, according to the more correct of the two scholarly opinions such an act constitutes major Kufr (disbelief that takes the Muslim out of Islam).As for the Salah you intentionally abandoned while believing in its obligation, according to the more correct of the two scholarly opinions such an act constitutes major Kufr (disbelief that takes the Muslim out of Islam).You should not make up for it, but you have to repent to Allah, seek His Forgiveness, and regret abandoning it. You should observe the Five Obligatory Daily Prayers regularly. This is based on the Hadith in which the Prophet said: “The covenant that distinguishes between us and them (the disbelievers) is Salah. Anyone who abandons it has committed Kufr (disbelief).” 2Another Hadith states: “Between a servant and Shirk (associating others with Allah in His Divinity or worship) and Kufr is abandoning Salah.” 3May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Related by Ahmad, Al-Musnad, vol. 3, pp. 100, 243, 267, and 282, from the Hadith narrated by Anas; Al-Bukhari, Fath-ul-Bary, no. 597; Muslim, Sahih, no. 684; Imam Ahmad, vol. 5, p. 22; Abu Dawud, no. 442, verified by Ezzat ‘Ubayd Al-Da’as; Al-Tirmidhy, no. 187, ed. Dar Al-Fikr; and Al-Nasa’i, vol. 1, pp. 236-237, ed. Al-Halabi. ↩ Related by Ahmad, Al-Musnad, vol. 5, p. 346; Al-Tirmidhy, Book on general issues, no. 2623, he ranked this Hadith as Hasan Sahih Gharib; Al-Nasa’i, Al-Mujtaba, vol. 1, p. 231; Ibn Majah, Al-Sunan, no. 1065; Ibn Abu Shaybah, Book on faith, no. 46; Ibn Hibban, Sahih, vol. 3, p. 8; Muhammad ibn Nasr Al-Marwazy, Ta’zhim Qadr Al-Salah, nos. 894 and 895; Al-Daraqutny, Al-Sunan, vol. 2, p. 55; Al-Hakim, Al-Mustadrak, vol. 1, p. 7; Al-Dhahaby supported Al-Hakim*s view from the Hadith narrated by Buraydah. ↩ Related by Ahmad, Al-Musnad, vol. 3, p. 370; Muslim, Sahih, no. 82; Abu Dawud, Al-Sunan, no. 4678; Al-Tirmidhy, Book on general issues, nos. 2621 and 2622; Ibn Majah, Al-Sunan, no. 1064; Ibn Abu Shaybah, Book on faith, no. 44; Ibn Hibban, Sahih, vol. 3, p. 8; and Muhammad ibn Nasr Al-Marwazy, Ta`zhim Qadr Al-Salah, nos. 886, 887, and 888, from the Hadith narrated by Jabir. ↩ " }, { "title": "Jesus was no more than a Messenger of Allah", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/jesus-was-no-more-than-a-messenger-of-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442", "link": null, "summary": "Surely, in disbelief are they who say that Allâh is the Messiah, son of Mary.", "category": ["prophets","sects","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:This question includes Ayahs (Qur’anic verses) which the Qadianis (a deviant sect) quote as evidence for their opinion. They say that ‘Isa (Jesus) is dead and buried. I hope you will explain these Ayahs (Quranic verses) and refute their claims : The First Ayah The Second Ayah The Third Ayah The Fourth Ayah The Fifth Ayah The Sixth Ayah The Seventh Ayah The Eighth Ayah The Ninth Ayah The Tenth Ayah The Eleventh Ayah The Twelfth Ayah The Thirteenth Ayah The Fourteenth Ayah The Fifteenth & Sixteenth AyahsAnswer:The First AyahIn the first Ayah is the saying of Allah (Exalted be He): “The Messiah [‘Isâ (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddîqah [i.e. she believed in the Words of Allâh and His Books (see Verse 66:12)]. They both used to eat food (as any other human being, while Allâh does not eat).” [Qur’an, Al-Maidah: 75]Explanation:The wisdom behind this Ayah is refuting the claims of those who say, as in the Qur’an: “Surely, in disbelief are they who say that Allâh is the Messiah” [Qur’an, Al-Maidah: 17] and: “Allâh is the third of the three (in a Trinity).” [Qur’an, Al-Maidah: 73].It also refutes the Saying of those who claim that ‘Isa is the son of Allah. It explains that the Christ ‘Isa (Jesus - peace be upon him) is not a lord or a god. In fact it proves that he is a mere Messenger whom Allah honored with this Message. He is like all the Messengers who were sent before him. He had a limited life span.This Ayah, however, does not say when he will die. Other evidence from the Qur’an and the Sunnah explains that ‘Isa was raised alive to Allah and that he (peace be upon him) will descend and judge justly among the people, then he will die at the end of time. Allah says that `Isa and his mother Mary (peace be upon them both) used to eat food. This indicates that they were not gods because they were in need of food to stay alive.But Allah (Exalted be He) is the Self-sufficient One with Absolute Might. All other beings need Him and He is not in need of any of them. The meaning of this Ayah is explained by the preceding and succeeding Ayahs, as mentioned previously.This Ayah is preceded by Allah’s saying: “Surely, in disbelief are they who say that Allâh is the Messiah, son of Maryam (Mary).” [Qur’an, Al-Maidah: 17] And: “Surely, disbelievers are those who said: “Allâh is the third of the three (in a Trinity).” [Qur’an, Al-Maidah: 73] After these Ayahs, some Ayahs follow prohibiting exaggeration in religious matters, denying worship of anything other than Allah, cursing whoever worships anyone other than Allah and whoever accepts this without denying it.Also the following Ayah from Surah (Qur’anic chapter) Al-An`am explains this: ”Say (O Muhammad (peace be upon him)): “Shall I take as a Walî (Helper, Protector, Lord or God) any other than Allâh, the Creator of the heavens and the earth? And it is He Who feeds but is not fed.”” [Qur’an, Al-An’am: 14]The Second AyahThe second Ayah is the saying of Allah (Exalted be He): “And We never sent before you (O Muhammad (peace be upon him)) any of the Messengers but verily, they ate food and walked in the markets.” [Qur’an, Al-Furqan: 20]Explanation:The wisdom behind this Ayah is refuting the claims of those who deny the message of Muhammad (peace be upon him) saying that a Messenger should be an angel not a human being. Allah refutes their claim explaining that He (Exalted be He) selects Messengers from among humans. They eat food and walk in the markets just like other humans. The Ayah, however, does not say anything about the lifespan of ‘Isa (Jesus - peace be upon him). Other Ayahs and Hadiths state that Allah raised `Isa alive. They also state that he will descend at the end of time, judge among people and then die as we have mentioned before.The Third AyahThe third Ayah is the saying of Allah (Exalted be He): “And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals.” [Qur’an, Al-Anbiya: 8]Explanation:There is nothing in this Ayah that says ‘Isa (peace be upon him) died as a result of the conspiracies of the Jews to kill and crucify him. In fact, this Ayah explains that prophets and messengers including ‘Isa are ordinary humans who eat food like other humans. It also indicates that they do not live eternally in worldly life. This is the belief of Ahl-us-Sunnah (those adhering to the Sunnah), for ‘Isa, like other Messengers, will die. But the Qur’an and Sunnah explain that he will die after his descent from heaven and after he judges justly among people, breaks the cross, and kills the swine, as we mentioned previously.The Fourth AyahThe fourth Ayah is the saying of Allah (Exalted be He): “…and you will not find any change in the Way of Allâh.” [Qur’an, Al-Ahzab: 62]Explanation:Even though this Ayah is general in meaning, it has some exceptions. Allah provided His Messengers with signs and miracles to prove to their nations that their Messages were true. Such miracles include (Moses) Musa’s parting the sea into twelve dry paths by a simple strike of his staff, and ‘Isa’s curing those born blind, those suffering from leprosy, and bringing to life those who were dead by Allah’s will. Allah’s raising `Isa (peace be upon him) alive to Him, keeping him alive for centuries and making him descend later on, are similar exceptions for the general laws of nature. The same applies to other miracles by which Allah supports His Messengers. This is nothing strange.The Fifth AyahThe fifth Ayah is the saying of Allah (Exalted be He): “He [‘Isâ (Jesus)] was not more than a slave. We granted Our Favour to him, and We made him an example for the Children of Israel (i.e. his creation without a father).” [Qur’an, Al-Zukhruf: 59]Explanation:This Ayah (Qur’anic verse) proves that ‘Isa (peace be upon him) is a servant to Allah, and that Allah blessed him with the Message and that he is not a lord or a god. This Ayah is a sign that indicates Allah’s perfect might. ‘Isa is an ideal to be followed in doing good and seeking guidance. This Ayah, however, is similar to the first Ayah and does not say anything about the life span of ‘Isa (peace be upon him). In fact, other religious texts speak about this as we have mentioned previously.The Sixth AyahThe sixth Ayah is the saying of Allah (Exalted be He): “Say (O Muhammad (peace be upon him)): “Who then has the least power against Allâh, if He were to destroy the Messiah, son of Maryam (Mary), his mother, and all those who are on the earth together?”” [Qur’an, Al-Maidah: 17]Explanation:The beginning of this Ayah reads: “Surely, in disbelief are they who say that Allâh is the Messiah, son of Maryam (Mary).” [Qur’an, Al-Maidah: 17] So, the saying of Allah (Exalted be He): “Say (O Muhammad (peace be upon him)): “Who then has the least power against Allâh” [Qur’an, Al-Maidah: 17] refutes the claim of those who say that ‘Isa ( peace be upon him) is a god. The Ayah explains that ‘Isa and his mother are merely two weak Servants of Allah like any of the other beings that Allah has created. Allah could destroy ‘Isa, his mother, and all the creation on earth together, were it His will to destroy them.However, He did not make them all perish at the same time. In fact He predestined them to perish at specific times according to His Wisdom. So, His Wisdom required that ‘Isa stay alive when the Jews conspired against him, and after He raised him up till the moment when he descends to judge among people according to the Shari`ah of Muhammad (peace be upon him) and then dies, as we mentioned previously.The Seventh AyahThe seventh Ayah is the saying of Allah (Exalted be He): “And We made the son of Maryam (Mary) and his mother as a sign, and We gave them refuge on high ground, a place of rest, security and flowing streams.” [Qur’an, Al-Mu’minun: 50]Explanation:Maryam (Mary)’s pregnancy of ‘Isa (Jesus) which is contrary to the laws of nature, is one of the clear signs that confirm the Perfect Might of Allah (Exalted be He). Allah provided them with shelter on high fertile ground where there was much water and they felt stability. This happened in Jerusalem in Palestine as Mercy from Allah to both of them and a favor upon them both. This was in Palestine and not in Pakistan.This happened more than five hundred years before our Prophet Muhammad (peace be upon him) was born, not twelve centuries after the Hijrah (Prophet’s migration to Madinah). Whoever considers that the high ground is a place in Pakistan or that the son of Mary means Ghulam Ahmad, misinterprets the meaning of the Ayah and ascribes falsely to Allah what He does not say and fabricates historical facts.The Eighth AyahThe eighth Ayah is the saying of Allah (Exalted be He): “And (remember) when Allâh said: “O ‘Isâ (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that ‘Isâ (Jesus) is Allâh’s son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allâh) superior to those who disbelieve [in the Oneness of Allâh, or disbelieve in some of His Messengers, e.g. Muhammad, ‘Isâ (Jesus), Mûsâ (Moses), etc., or in His Holy Books, e.g. The Taurât (Torah), the Injeel (Gospel), the Qur’ân]” [Qur’an, Aal Imran: 55]Explanation:The Qadyanis take this Ayah as evidence of the death of ‘Isa (Jesus, peace be upon him) because they interpret ‘Isa’s sleeping as death! This is contrary to the authentic interpretations of the Salaf (righteous predecessors) who said that Allah took His Messenger ‘Isa alive from earth and raised him to Him. Allah thus saved him from those who disbelieved.In addition, other religious texts from the Qur’an and the authentic Sunnah indicate that ‘Isa was raised alive, and that he will descend at the end of time, and that people of the Scriptures and others will all believe in him when he descends. As to what is reported from Ibn ‘Abbas (may Allah be pleased with them both) that ‘Isa’s sleeping in the Ayah is interpreted as his death, it is not an authentic narration because its Sanad (chain of narrations) is disconnected. It is reported by ‘Ali ibn Abu Talhah from Ibn ‘Abbas. However, ‘Ali did not hear from or see Ibn ‘Abbas.Also what it is reported from Wahb ibn Munabbih Al-Yamany that ‘Isa’s sleeping is interpreted as his death, is not an authentic narration, because it is reported by Muhammad ibn Is-haq from unspecified narrators from Wahb ibn Munabbih and Ibn Is-haq is Mudallis (a narrator who provides misleading information about his shaykh or the chain of narration). Besides, the chain of narrators includes an unknown narrator. This interpretation is no more than a possible meaning of Mutawafik which is interpreted differently. It is interpreted as Allah took ‘Isa from earth with his body and soul then raised him to Him alive. It is also interpreted as Allah made ‘Isa sleep, raised him and that `Isa will die after his descent at the end of time. The word “and” in the Ayah “I will make you sleep and raise you…” does not mean sleeping and raising will happen in order.In fact, it only means both of them will happen to one person. Usually when we have different views on an Ayah, we opt for the view which agrees with the surface meanings of other pieces of evidence, to reconcile such pieces of evidence and to accept the Muhkam (clearly decided Qur’anic verses) and refuse the Mutashabih (Qur’anic verses whose meanings are not clear or not completely agreed upon). This is the habit of firmly grounded scholars not those in whose hearts there is deviation (from the Truth). The latter follow the Ayahs that are not entirely clear, seeking Fitnah (polytheism and trials, etc.), and seeking their hidden meanings. May Allah protect us from them.The Ninth AyahThe ninth Ayah is the saying of Allah (Exalted be He): “And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them” [Qur’an, Al-Maidah: 117]Explanation:Taking this Ayah as evidence of the death of ‘Isa (peace be upon him) before being raised to heaven or before his descent at the end of time, is based on interpreting ‘Isa’s sleeping as death. We mentioned this when speaking about the eighth Ayah. We also mentioned that this interpretation is wrong and contrary to the interpretation of the Salaf (righteous predecessors) who combine the authentic pieces of evidence from the Qur’an and the Sunnah.The Tenth AyahThe tenth Ayah is the saying of Allah (Exalted be He): “And He has made me blessed wheresoever I be, and has enjoined on me Salât (prayer), and Zakât, as long as I live.” [Qur’an, Maryam: 31]Explanation:In this Ayah Allah (Exalted be He) reports the speech of ‘Isa (peace be upon him) while he was in the cradle. This explains that Allah enjoined `Isa to devote Salah (prayer), Zakah (obligatory charity) to Allah as long as he is alive. It is not about ‘Isa’s life span or when he will die. The previous evidence indicates this meaning. General religious texts should be reconciled with detailed religious texts. Evidence should not be used out of context. We should not seek the Mutashabih (Qur’anic verses whose meanings are not clear or not completely agreed upon). All these pieces of evidence are from Allah and they explain and bear one another out.The Eleventh AyahThe eleventh Ayah is the saying of Allah (Exalted be He): “And Salâm (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” [Qur’an, Maryam: 33]Explanation:Like the previous Ayah, this Ayah confirms that Allah will grant `Isa peace and safety in all cases. It does not speak about his life span or the time when he will die. So, it is incumbent upon us to refer to the other texts which explain this as mentioned previously.The Twelfth AyahThe twelfth Ayah is the saying of Allah (Exalted be He): “Those whom they (Al-Mushrikûn) invoke besides Allâh have not created anything, but are themselves created. (They are) dead, not alive” [Qur’an, An-Nahl: 20-21]Explanation:Allah revealed this Ayah to refute the belief of those who worship people other than Him, such as angels, ‘Uzair, ‘Isa, Lat, ‘Uzza, and Manat. This Ayah explains that these beings cannot create anything even a small insect. In fact, they are all creatures whose Lord is Allah. They die and do not live eternally. But the other evidence indicates that ‘Isa (peace be upon him) is alive. He will descend one day to judge among people according to the Islamic Shari`ah brought by Muhammad (peace be upon him) and then he will die.The Thirteenth AyahThe thirteenth Ayah is the saying of Allah (Exalted be He): “Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).”” [Qur’an, Al-Baqarah: 136]Explanation:In this Ayah, Allah commands mankind to believe in all the prophets, and all that has been revealed to them. Allah (Exalted be He) explains that He does not make any distinction between the necessity of believing in all prophets and all that has been revealed to them. Also this Ayah is a refutation of the sayings of the Jews and the Christians who said: “Be Jews or Christians [so] you will be guided.” Allah refutes their sayings by addressing Prophet Muhammad (peace be upon him) saying: “Say (to them O Muhammad), “Nay, (we follow) only the religion of Ibrâhîm (Abraham), Hanîfa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh - see V.2:105).” [Qur’an, Al-Baqarah: 135] This means that Allah does not make distinction between prophets in matters of life and death as the context of the Ayahs does not imply this.In fact, the Ayahs confirm what we have mentioned. Besides, the Messengers did not call people to otherwise. To suggest that the Ayah means otherwise is twisting the meaning of the Ayah. Even if we say that the meaning of this Ayah: “We make no distinction between any of them” [Qur’an, Al-Baqarah: 136] is general and applies to the life and death of prophets, hard evidence in reality and religious texts explain that there is difference between prophets in their lives and deaths, the time and place of their lives and deaths, the span of their lives, and so on.Therefore, ‘Isa’s life span, the place where he lived, and his death are one of the issues in which Allah made him distinct compared to his brother prophets according to previous texts.The FourteenthThe fourteenth Ayah is the saying of Allah (Exalted be He): “That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.” [Qur’an, Al-Baqarah: 134]Explanation:This Ayah means that every human being will be judged according to his deeds not others’ deeds and that other people will not be held responsible for his deeds as Allah (Exalted be He) says: “Every person is a pledge for that which he has earned.” [Qur’an, At-Tur: 21] And: “…and no bearer of burdens shall bear the burden of another.” [Qur’an, Al-An’am: 124] So, a human has to do their best in doing good deeds and avoiding evil ones. In addition, they should not depend on others to boast about them or to be safe from torture in Doomsday whether by drawing closer to them or glorifying them in life.Even if ‘Isa (peace be upon him) is one of the past nations, he is distinct in being raised to heaven and staying alive then descending at the end of time, according to evidence from the Qur’an and Sunnah as we mentioned previously. One of the basic principles in Islamic Shari`ah is that particular texts limit general texts and this applies to these texts at hand.The Fifteenth & Sixteenth AyahsThe fifteenth and sixteenth Ayah is the saying of Allah (Exalted be He): “For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise.” [Qur’an, An-Nisa: 157-158] “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Isâ (Jesus), son of Maryam (Mary), as only a Messenger of Allâh and a human being] before his [‘Isâ (Jesus) عليه السلام) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Isâ (Jesus)] will be a witness against them.” [Qur’an, An-Nisa: 159]Explanation:We have spoken about these two Ayahs previously when we discussed the first, second, third and fourth Ayahs. Generally, to conform their claim that `Isa (peace be upon him) is dead and buried, the Qadianis depend on the following: General Ayahs where the general meaning is limited by particular Ayahs and Hadiths that confirm Isa’s being raised alive to heaven and staying alive there till he descends at the end of time to judge among people according to the law of the Qur’an. The Qadyanis accept the general meaning of Ayahs even if this meaning is limited by other evidence, and this is totally wrong. This contradicts the rules and basic Islamic principles. General Ayahs explained by other religious texts that must be considered. However, the Qadyanis accept these Ayahs’ general meaning just to confirm the false views they hold regardless of Muhkam (clearly decided Qur’anic verses, mostly concerning legal rulings) that explain them. This is the habit of those in whose hearts there is deviation (from the Truth) and hypocrisy and those who follow only evidence that is not entirely clear from the Qur’an and Sunnah, seeking Fitnah (polytheism and trials, etc.), and seeking their hidden meanings that confirm their own purposes. Sayings which are falsely ascribed to the Salaf (righteous predecessors). We explained this when discussing the eighth Ayah which reads: “And (remember) when Allâh said: “O ‘Isâ (Jesus)! I will take you and raise you to Myself” [Qur’an, Aal Imran: 55]Those Qadianis prefer these sayings as they confirm their own false views. Through these sayings, they delude ignorant people. They do not examine the Isnad (chain of narration) of these sayings either out of their ignorance or out of a desire to misrepresent and deceive people and spread false views. Their goal is only to spread Fitnah (polytheism and trials, etc.) as Allah (Exalted be He) says: “It is He Who has sent down to you (Muhammad) the Book (this Qur’ân). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkâm (commandments), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding. (Tafsir At-Tabarî).” [Qur’an, Aal Imran: 7]Also Al-Bukhari and others narrated on the authority of ‘Aishah (may Allah be pleased with her) that she said: “Allah’s Messenger (peace be upon him) recited the Ayah: “It is He Who has sent down to you (Muhammad) the Book (this Qur’ân). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkâm (commandments), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allâh.” [Qur’an, Aal Imran: 7] Till Allah’s saying: “…men of understanding” [Qur’an, Aal Imran: 7] Then she said that Allah’s Messenger (peace be upon him) said: If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)]. So, beware of them.” 1From all this it becomes clear to the person asking these questions that he should refer to the previously explained Ayahs to understand the rest of the similar Ayahs. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on Tafsir, no. 4547; Muslim, Sahih, Book on knowledge, no. 2665; Al-Tirmidhy, Sunan, Book on Tafsir, no. 2994; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4598; Ibn Majah, Sunan, Introduction, no. 47; Ahmad, Musnad, vol. 6, p. 48; and Al-Darimy, Sunan Introduction, no. 145. ↩ " }, { "title": "The descent of Jesus before the end of time as a prophet and messenger is one of the major signs of the Hour", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/jesus-descent-before-the-end-of-time/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn 'Abdullah ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:There are authentic Hadiths regarding the return of Prophet ‘Isa (peace be upon him). Are these Hadiths ranked as Hadith-ul-Ahad (Hadith which at some point in the chain has only a single narrator)? Is there an explicit text in the Qur’an about the return of `Isa, the Son of Maryam, (peace be upon him)? If he comes back, will he be a prophet or a messenger? I appreciate it if you recommend some useful books to provide further details on this issue.Answer:First of all, there are authentic Hadiths confirming the descent of Prophet `Isa, the Son of Maryam, (peace be upon him) who was raised to heaven alive. Regardless of being Hadith-ul-Ahad or Hadith Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible), there is nothing wrong with taking them as evidence.Secondly, there are Qur’anic texts indicating that ‘Isa was raised to heaven alive and that he will come down as a prophet and a messenger because he was a prophet before his ascent. However, he will not call to his Shari`ah; rather, he will call to the Islamic principles conveyed by all the prophets and messengers and to the branches conveyed by the Seal of the Messengers, Muhammad (peace be upon him). Thus, there will not be a new message or prophecy that abrogates the last message of Prophet Muhammad (peace be upon him).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Exhorting children to pray", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/exhorting-children-to-pray/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442 AH", "link": null, "summary": "When a child reaches the age of seven, the guardian should command them to perform Salah in order to get them used to it.", "category": ["fatwas","salah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The Messenger of Allah (peace be upon him) said: “Command your children to pray when they are seven years old, and beat them for (neglecting) it when they are ten years old; and separate them in bed at the time of sleep.” 1 Do the “seven years” start upon the end of the sixth year or upon the end of the seventh year and the beginning of the eighth year?Answer:When a child reaches the age of seven, the guardian should command them to perform Salah in order to get them used to it. There is a Hadith reported by Imam Ahmad, Abu Dawud, and Al-Hakim where the Prophet (peace be upon him) said: “Command your children to perform Salah when they are seven years old, beat them if they neglect it when they are ten years, and separate them in bed at the time of sleep.” 1 It is clear that the intended meaning is when they finish their seventh year.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Related by Ahmad, Al-Musnad, vol. 2, pp. 180-187; Abu Dawud, Al-Sunan, no. 495; Al-Daraqutny, Al-Sunan, vol. 1, p. 230; Al-Hakim, Al-Mustadrak, vol. 1, pp. 197-201, ranked the Hadith as Sahih (authentic) through the way of transmission from Ibn ‘Amr; Abu Dawud, Al-Sunan, no. 494; and Al-Tirmidhy, Book on miscellaneous matters, no. 407, ranked it as Hasan Sahih from the Hadith of Ibn Sabrah. ↩ ↩2 " }, { "title": "Ruling on deliberate abandoning or delaying of Salah after its prescribed time", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/deliberate-abandoning-delaying-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442 AH", "link": null, "summary": "If she is as what you have mentioned, she is an apostate. By doing this, she is causing great harm to her daughters. She must be asked to repent.", "category": ["fatwas","salah","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling if a woman delays performing Salah (Prayer) after its due time and encourages her younger and older daughters to do that?Answer:If she is as what you have mentioned, she is an apostate. By doing this, she is causing great harm to her daughters. She must be asked to repent. If she does not repent, the case should be submitted to a judge in order to separate her from her husband. Moreover, she has to be punished with the legal Hadd (prescribed penalty) for that which is death. Ibn ‘Abbas (may Allah be pleased with him) said that the Prophet (peace be upon him) said: “If somebody (a Muslim) changes their religion, execute them.” 1 This is the case if she delays Salah after its due time like delaying ‘Asr (Afternoon) Prayer until sunset or Fajr (dawn) Prayer until sunrise. Delaying Salah after its due time without a legal excuse is equal to abandoning it.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Imam Ahmad, vol. 1, p. 282; Al-Bukhari, Fath-ul-Bary, no. 6922; Abu Dawud, no. 4329; Al-Tirmidhy, no. 1483; and Al-Nasa’i, vol. 7, p. 96, ed. Al-Halaby, and the wording is by Al-Nasa’i. ↩ " }, { "title": "Covering the Awrah", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/covering-awrah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442 AH", "link": null, "summary": "According to the consensus of Muslim scholars, covering the Awrah is Wajib (obligatory).", "category": ["women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:As there are many sectors including the military where people wear special outfits for physical exercises and which uncover some parts of the body beneath the navel and half or more of the thigh and due to the spread of these kinds of clothes, we want your Eminence to give us your Fatwa regarding this issue and explain the legal ruling as it has become so familiar seeing many people wearing these outfits as if they have become permissible these days. May Allah reward you with the best.Answer:According to the consensus of Muslim scholars, covering the ‘Awrah (parts of the body that must be covered in public) is Wajib (obligatory). The whole body of the woman is ‘Awrah, whereas the front and back private parts of the man is regarded as ‘Awrah by consensus of scholars. The most preponderant view of scholars is that man’s ‘Awrah is from the navel to the knees, for what is narrated from ‘Ali (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Do not uncover your thigh, and do not look at the thigh of the living and the dead” Related by Abu Dawud and Ibn Majah. 1It is also related on the authority of Muhammad ibn Jahsh that he said, “The Messenger of Allah passed while Ma’mar was sitting and his thighs were uncovered. He (the Prophet) said, ‘O Ma’mar! Cover your thighs for they are ‘Awrah.’” Related by Ahmad in his Musnad and Al-Bukhari in his Sahih as Mu`allaq (a Hadith missing a link in the chain of narration, reported directly from the Prophet), and Al-Hakim in his Mustadrak. 2It is also related by Ibn ‘Abbas (may Allah be pleased with them both) that the Prophet (peace be upon him) said, “The thigh is a private part.” 3 Related by Al-Tirmidhy and Ahmad with the wording: The Prophet (peace be upon him) passed by a man whose thigh was uncovered. He (peace be upon him) said, “Cover you thigh as the thigh is a private part.” 4Furthermore, it is related on the authority of Jarhad Al-Aslamy that he said, “The Prophet (peace be upon him) passed by me while I was wearing a burdah (garment) and my thigh was uncovered. He (peace be upon him) said, ‘Cover your thigh as the thigh is a private part.’” Related by Malik in Al-Muwatta’, Ahmad, Abu Dawud, Al-Tirmidhi and he commented on it saying that it is Hasan. 5Such Hadiths support one another, and when taken as a whole they provide the required evidence. Abu Dawud, nos. 3124 and 3996. ↩ Imam Ahmad, vol. 5, p. 290. ↩ Al-Tirmidhi, Sunan, Book on manners, no. 2798; and Abu Dawud, Sunan, Book on public baths, no. 4014. ↩ Al-Tirmidhi, Sunan, Book on manners, no. 2798; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 1, p. 275. ↩ Al-Tirmidhi, Sunan, Book on manners, no. 2795; Abu Dawud, Sunan, Book on publica baths, no. 4014; Ahmad, Musnad, vol. 3, p. 479; and Al-Darimy, Sunan, Book on asking permission, no. 2650. ↩ " }, { "title": "Clothing for women during Salah", "date": "2020-08-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/clothing-for-women-during-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 9, 1442 AH", "link": null, "summary": "", "category": ["fatwas","salah","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I used to pray without wearing Hijab (veil), as I did not know of its obligation during prayer. Should I repeat all the obligatory and supererogatory Salahs even though this has been happening for almost six years?Answer:If you were truly ignorant of what should be covered while praying, you do not have to repeat Salah for the past period. You should repent to Allah and increase doing righteous deeds for Allah (Exalted be He) says, “And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death).” [TaHa: 82]There are also other Ayahs that relate the same meaning. It is worth mentioning that it is permissible for a woman to uncover her face while praying unless she is in the presence of Ajanib (men other than a husband or permanently unmarriageable male relatives)." }, { "title": "The life of Jesus, his descent, destroying the cross, killing pigs and calling to the truth", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-life-of-jesus/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442", "link": null, "summary": "Proofs from the Qur'an and the Sunnah confirm that 'Isa (peace be upon him) was not murdered or crucified, and did not die as well.", "category": ["prophets","fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is Prophet ‘Isa (peace be upon him) still alive until now? Did he die like other prophets? What motivates me to ask this question is that one of the scholars in Kenya issued a Fatwa that says that ‘Isa (peace be upon him) died like the rest of all prophets. He has also mentioned many proofs such as Surah Al-‘Imran: 144 and Surah Al-Anbiya’: 34. He also used as evidence Sahih Al-Bukhari: vol. 3, p. 79 concerning the exegesis of Allah’s saying: “I will take you” [Aal Imran: 55]The Mufti (Islamic scholar qualified to issue legal opinions) also said that this is the opinion of Imam Malik (may Allah be Merciful to him) in his book Majma’ Al-Bihar Al-Anwar. He also referred to the book titled Nazharat Fi Al-Qur’an, by Muhammad Al-Ghazali, p.37-44. The Mufti said that the Qur’an denies only the murder and the crucifixion of ‘Isa. Moreover, Al-Qadyaniyyah also adhered to this Fatwa from the time it was issued as it was the case in Kenya and its neighboring countries. Furthermore, I am worried about this Fatwa because I believe that ‘Isa is still alive and that he will descend at the end of the time. Guide me to the truth! May Allah reward you well!Answer:Proofs from the Qur’an and the Sunnah confirm that ‘Isa (peace be upon him) was not murdered or crucified, and did not die as well. He is still alive until the present time. Allah has raised him to the heavens. He will descend at the end of the time to break the cross, kill swine, and call people to the truth. People, even the Jews and Christians, will believe in him when he descends. Allah (Exalted be He) says: “…but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)] to But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise. And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Isâ (Jesus), son of Maryam (Mary), as only a Messenger of Allâh and a human being] before his [‘Isâ (Jesus) عليه السلام) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Isâ (Jesus)] will be a witness against them.” [al-Nisa: 157-159]" }, { "title": "Sufi belief in Al-Khadir", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sufi-belief-in-al-khadir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442", "link": null, "summary": "As far as we know, there is no evidence affirming that Al-Khadir is an exception. Therefore, we should accept this until the contrary is proved through an authentic proof.", "category": ["prophets","fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:In several Islamic countries many Muslims, as well as Sufi leaders think that Al-Khadir, the man Allah directed Prophet Musa (Moses) (peace be upon him) to seek knowledge from, is still alive until today. They think that he wanders throughout the world, takes on different forms, has no shadow and is accompanied by Prophet Elias (peace be upon him). Common Muslims think that if Al-Khadir visits and invokes for them, they will get rich at once. But if he gets angry with them, they will be poor after being rich and sick after being healthy. Among their deviant beliefs, I seek refuge with Allah (Exalted be He), is that Al-Khadir may come in the guise of a beggar or a sick person with pus dripping from his body. If someone drives him away, it will be a sign of misfortune and suffering for him. However, if he is welcomed and given medicine, he will vanish leaving no trace and it will be a sign of good fortune for his hosts.Is Al-Khadir, who is famous for his encounters with Prophet Musa (peace be upon him), still alive at present? Is he a prophet? Does the authentic Prophetic Hadith clearly state the reality of Al-Khadir?Answer:According to the preponderant view held by the Jumhur (dominant majority of scholars), Al-Khadir died. This conclusion can be implied from the apparent meaning of the Ayah: “And We granted not to any human being immortality before you (O Muhammad صلى الله عليه وسلم).” [al-Anbiya: 34]Moreover, it was authentically reported from Ibn ‘Umar that he said: “The Messenger of Allah (peace be upon him) led us in ‘Isha (Night) Prayer one night towards the end of his life, then he stood up and said, ‘Do you see this night of yours? One hundred years from now not one of those who are on the face of the earth now will stay alive.’ Ibn ‘Umar said, ‘People were frightened and kept discussing the statement of the Messenger of Allah (peace be upon him) in an attempt to understand its meaning. I understood that the Prophet (peace be upon him) predicted that none of the people living on earth at that time would be alive one hundred years later.’” (Related by Muslim) 1Additionally, the general rule is that all the sons of Adam are going to die. As far as we know, there is no evidence affirming that Al-Khadir (peace be upon him) is an exception. Therefore, we should accept this until the contrary is proved through an authentic proof. Al-Bukhari, Sahih, Book on knowledge, no. 116; Muslim, Sahih, Book on merits of the Companions, no. 2537; Al-Tirmidhy, Sunan, Book on trials, no. 2251; Abu Dawud, Sunan, Book on battles, no. 4348; and Ahmad, Musnad, vol. 2, p. 88. ↩ " }, { "title": "The status of Prophet 'Isa according to the Qur'an and Sunnah", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/status-of-prophet-isa-in-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn 'Abdullah ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:We were informed that a translation of the Qur’an by Muhammad Asad would be published soon in Dublin, Ireland. This translation will be distributed here. A committee, from among Indian Muslim Professors, has been formed to publish this translation. Muhammad Asad alleges in his translation that Prophet ‘Isa (Jesus) died and that the Muslims’ belief in his return is not true. In the light of this allegation, I would like to ask the following questions: What is the status of prophet `Isa according to the Qur’an and the authentic Sunnah?Answer:Allah (Exalted be He) created His Prophet ‘Isa from a mother only. Allah (Exalted be He) says: “And mention in the Book (the Qur’ân, O Muhammad صلى الله عليه وسلم the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east. She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrîl (Gabriel)], and he appeared before her in the form of a man in all respects. She said: “Verily! I seek refuge with the Most Gracious (Allâh) from you, if you do fear Allâh.” (The angel) said: “I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.” She said: “How can I have a son, when no man has touched me, nor am I unchaste?” He said: “So (it will be), your Lord said: ‘That is easy for Me (Allâh): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allâh), and it is a matter (already) decreed, (by Allâh).’ “ So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem). And the pains of childbirth drove her to the trunk of a date-palm. She said: “Would that I had died before this, and had been forgotten and out of sight!” Then [the babe ‘Isâ (Jesus) or Jibrîl (Gabriel)] cried unto her from below her, saying: “Grieve not: your Lord has provided a water stream under you. “And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you.” “So eat and drink and be glad. And if you see any human being, say: ‘Verily! I have vowed a fast unto the Most Gracious (Allâh) so I shall not speak to any human being this day.’” Then she brought him (the baby) to her people, carrying him.” [Maryam: 16-27]This indicates that `Isa was born from his mother Maryam only, without a father by the Will and Word of Allah. He had no father, and therefore he is a sign for mankind. However, the Jews accused Maryam of committing adultery.Therefore, Allah made her son ‘Isa pronounce her innocence while he was still in the cradle. Allah (Exalted be He) says: “They said: “O Mary! Indeed you have brought a thing Fariyy (a mighty thing). “O sister (i.e. the like) of Hârûn (Aaron)! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.” Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?” “He [‘Isâ (Jesus)] said: “Verily I am a slave of Allâh, He has given me the Scripture and made me a Prophet;” “And He has made me blessed wheresoever I be, and has enjoined on me Salât (prayer), and Zakât, as long as I live.” “And dutiful to my mother, and made me not arrogant, unblest. “And Salâm (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” Such is ‘Isâ (Jesus), son of Maryam (Mary). (It is) a statement of truth, about which they doubt (or dispute). It befits not (the Majesty of) Allâh that He should beget a son [this refers to the slander of Christians against Allâh, by saying that ‘Isâ (Jesus) is the son of Allâh]. Glorified (and Exalted) be He (above all that they associate with Him). When He decrees a thing, He only says to it: “Be!” - and it is.” [Maryam: 27-35]Therefore, Allah exonerates him with this miracle, from being an illegitimate child and holding Himself high above having a son. Thus, ‘Isa is not the son of Allah. Maryam said that no human being had sexual intercourse with her. Allah confirmed her saying and ascribed her son to her more than once in the Qur’an. Had ‘Isa had a father, Allah would have ascribed him to his father as this is the law of Allah in His words. This confirms that `Isa was born from a mother only and that he is the prophet and messenger of Allah as is established in the previous and other Ayahs.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Singling out 'Isa for being raised to the heavens", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/singling-out-isa-for-being-raised-to-the-heavens/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn 'Abdullah ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:As Muhammad (peace be upon him) is the best of Prophets, why was he not raised to the heavens instead of ‘Isa (Jesus, peace be upon him), if the latter was actually raised? Why is ‘Isa in particular, among all the prophets, the one who was raised? Please give reason for this.Answer:Allah (Exalted be He) encompasses everything with His Mercy and Knowledge, and He surrounds all things with His Power. He has profound wisdom, powerful will and omnipotence; He chose from the people prophets and Messengers who were sent as bearers of glad tidings and warners; He raised some of them above others in degree; and He granted each of them the privileges He wanted, out of His benevolence and mercy. He honored Ibrahim (Abraham, peace be upon him) and Muhammad (peace be upon him) with His friendship; and gave each prophet the signs and miracles which befit their eras, and by which the evidence is established for their people, out of His wisdom and justice; there is no stopping for His Judgment, and He is the Almighty, the All-Wise, the Most Subtle and the Acquainted. Not every privilege in itself is a reason for preference, as ‘Isa was privileged with being raised to the heavens alive according to the will and wisdom of Allah, not for being better than the other Messengers such as Ibrahim, Muhammad, Musa (Moses) and Nuh (peace be upon them).They were given other privileges which entail their preference over him. The reference in this matter is Allah who disposes the affairs as He wants; He cannot be questioned as to what He does, as He is Omniscient and All-Wise.Moreover, asking about this has nothing to do with deeds or ‘Aqidah (creed), but it rather afflicts a person with confusion and doubts. A believer should take all the affairs related to Allah for granted, and exert effort in the affairs related to people, whether in ‘Aqidah or in deeds. This is the method of prophets and Messengers, and the way of the Rightly-Guided Caliphs and the guided Salaf (righteous predecessors) of the Ummah (nation).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on making distinctions between the prophets and deeming one of them to be superior to others", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-making-distinctions-between-prophets/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibrahim ibn Muhammad Aal Al-Shaykh","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Mani'"], "muftis": null, "content": "Question:I would like to inquire about making distinctions between the messengers of Allah and who has the highest position (in the sight of Allah)?Answer:We should believe in the mission of any messenger that has been authentically reported in the Qur’an or Sunnah to have had a mission. Whoever believes in some of them and disbelieves in others is considered a Kafir (disbeliever), for Allah’s Saying (Exalted be He): “The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers”“[Al-Baqarah: 285]“Verily, those who disbelieve in Allâh and His Messengers and wish to make distinction between Allâh and His Messengers (by believing in Allâh and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful.” [al-Nisa: 150-152]However, making distinction between messengers in rank, position, merits and levels is true according to the Qur’an. Allah (Exalted be He) says: “Those Messengers! We preferred some of them to others; to some of them Allâh spoke (directly); others He raised to degrees (of honour)” [al-Baqarah: 253]The best among them are Ulu Al-‘Azm (Messengers of inflexible purpose); Nuh (Noah), Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus) and Muhammad (peace be upon them). The best of these five are Ibrahim and Muhammad for being honored with Al-Khillah (friendship) which is the perfection of love.The best of messengers ever is the last of the prophets, Muhammad (peace be upon him) for the Hadith which states: “I shall be pre-eminent amongst the descendants of Adam on the Day of Resurrection; the first one to emerge from his grave and I will be the first intercessor and the first whose intercession will be accepted (by Allah).” Related by Muslim in his Sahih and Abu Dawud in his Sunan. 1He also said: “I am the leader of Messengers without boasting and I am the last of Prophets without boasting.” Related by Al-Darimy in his Sunan. 2There is a third Hadith in this regard which states: “Amongst the prophets I will have the largest number of followers on the Day of Resurrection, and I will be the first to knock on the door of Paradise.” Narrated by Muslim in his Sahih.3 Besides, there are Hadiths regarding his entitlement to the great intercession and his willingness to ask for it after all the other prophets refuse to do so, and to save people from the horror of this situation by his intercession for their sake.There are other Hadiths with respect to his precedence, besides the consensus of the Ummah (Islamic nation) on this. Yet, a Muslim should be courteous towards the prophets and refrain from involving in arguments about preference among the prophets except in the case of learning, guidance and the like, lest this should lead to undesirable arguments and boasting, which may lead to debasing any of the prophets. Al-Bukhari and Muslim related on the authority of Abu Hurayrah that he said: “A Muslim and a Jew quarreled, the Jew said: “By Him Who has preferred Musa (Moses), over all people.” The Muslim at that time raised his hand, slapped the Jew and said: “You vicious! And over Muhammad too (peace be upon him).” The Jew then went to the Prophet (peace be upon him) to complain about the Muslim. The Prophet (peace be upon him) said: “Do not give me superiority over Prophets…” 4So, the Prophet (peace be upon him) has forbidden involvement in comparing between him and the prophets, lest this should lead to bad consequences, even though preference among them is authentically reported in the Qur’an and Sunnah as well as identifying the best of them is well-established in clear texts.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Ahmad, vol. 5, p. 540; Muslim, no. 2278; Abu Dawud, no. 4673; and Ibn Khuzaymah, Al-Tawhid, no. 362.’ ↩ Al-Darimi, vol. 1, p. 31; and Al-Bayhaqy, Al-Dala*il, vol. 5, p. 480, from the Hadith narrated by Jabir ibn `Abdullah. ↩ Ahmad, vol. 2, pp. 341 and 451; Muslim, no. 196; Ibn Majah, no. 4356; and Ibn Abu Shaybah, Al-Musannaf, vol. 11, p. 503. ↩ Ahmad, vol. 3, p. 41, its wording reads: “Do not make distinction between the Prophets,” from the Hadith narrated by Abu Sa’id Al-Khudry; Al-Bukhari, Fat-h-ul-Bary, no. 3414; Muslim, Book on virtues, no. 159; and Al-Bayhaqy, vol. 5, p. 482, its wording reads: “Do not differentiate between the Prophets.” ↩ " }, { "title": "The reason behind calling Jesus (peace be upon him) as Al-Masih", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reason-calling-jesus-as-masih/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn 'Abdullah ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Why was ‘Isa ibn Maryam (Jesus son of Mary) called Al-Masih (Christ)?Answer:‘Isa is called Al-Masih because any sick person whom he wiped over (masaha) would be healed by the Will of Allah. Some of the Salaf (righteous predecessors) said that he was called Masih because of his travel for the sake of calling people to religion. According to those two sayings, Masih means the present participle of the verb Masaha. It was said that he was called Masih because he had no sole in his feet. It was also said that he was called so because he was wiped with blessings or purified from the sins, and therefore he was blessed. According to these last two sayings, Masih is the passive participle of the verb Masaha. The first two sayings are the most authentic. Allah knows the best.In any case, no creed or deed is dependent upon adopting any of these sayings. Therefore, learning these matters is insignificant or useless.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The translation of the Qur’an by Muhammad Asad contains fatal errors and flagrant false beliefs", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/quran-translation-by-muhammad-assad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442", "link": null, "summary": "The translation by Muhammad Asad contains fatal errors and flagrant false beliefs. As a result, the Constitutional Council of the Muslim World League in Makkah Al-Mukarramah issued a decree banning the print and publication of this translation.", "category": ["fatwas","refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:We were informed that a translation of the Qur’an by Muhammad Asad would be published soon in Dublin, Ireland. This translation will be distributed here. A committee, from among Indian Muslim Professors, has been formed to publish this translation. Muhammad Asad alleges in his translation that Prophet ‘Isa (Jesus) died and that the Muslims’ belief in his return is not true. In the light of this allegation, I would like to ask the following questions: 1: What is the status of prophet ‘Isa according to the Qur’an and the authentic Sunnah?Answer 1:Allah (Exalted be He) created His Prophet ‘Isa from a mother only. Allah (Exalted be He) says: “And mention in the Book (the Qur’ân, O Muhammad صلى الله عليه وسلم the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east. She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrîl (Gabriel)], and he appeared before her in the form of a man in all respects. She said: “Verily! I seek refuge with the Most Gracious (Allâh) from you, if you do fear Allâh.” (The angel) said: “I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.” She said: “How can I have a son, when no man has touched me, nor am I unchaste?” He said: “So (it will be), your Lord said: ‘That is easy for Me (Allâh): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allâh), and it is a matter (already) decreed, (by Allâh).’ “ So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem). And the pains of childbirth drove her to the trunk of a date-palm. She said: “Would that I had died before this, and had been forgotten and out of sight!” Then [the babe ‘Isâ (Jesus) or Jibrîl (Gabriel)] cried unto her from below her, saying: “Grieve not: your Lord has provided a water stream under you. “And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you.” “So eat and drink and be glad. And if you see any human being, say: ‘Verily! I have vowed a fast unto the Most Gracious (Allâh) so I shall not speak to any human being this day.’” Then she brought him (the baby) to her people, carrying him.” [Maryam: 16-27]This indicates that ‘Isa was born from his mother Maryam only, without a father by the Will and Word of Allah. He had no father, and therefore he is a sign for mankind. However, the Jews accused Maryam of committing adultery. Therefore, Allah made her son ‘Isa pronounce her innocence while he was still in the cradle.Allah (Exalted be He) says: “They said: “O Mary! Indeed you have brought a thing Fariyy (a mighty thing). “O sister (i.e. the like) of Hârûn (Aaron)! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.” Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?” “He [‘Isâ (Jesus)] said: “Verily I am a slave of Allâh, He has given me the Scripture and made me a Prophet;” “And He has made me blessed wheresoever I be, and has enjoined on me Salât (prayer), and Zakât, as long as I live.” “And dutiful to my mother, and made me not arrogant, unblest. “And Salâm (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” Such is ‘Isâ (Jesus), son of Maryam (Mary). (It is) a statement of truth, about which they doubt (or dispute). It befits not (the Majesty of) Allâh that He should beget a son [this refers to the slander of Christians against Allâh, by saying that ‘Isâ (Jesus) is the son of Allâh]. Glorified (and Exalted) be He (above all that they associate with Him). When He decrees a thing, He only says to it: “Be!” - and it is.” [Maryam: 27-35]Therefore, Allah exonerates him with this miracle, from being an illegitimate child and holding Himself high above having a son. Thus, ‘Isa is not the son of Allah. Maryam said that no human being had sexual intercourse with her. Allah confirmed her saying and ascribed her son to her more than once in the Qur’an. Had ‘Isa had a father, Allah would have ascribed him to his father as this is the law of Allah in His words. This confirms that ‘Isa was born from a mother only and that he is the prophet and messenger of Allah as is established in the previous and other Ayahs. 2: What is the ruling on a person who claims that ‘Isa (Jesus) is dead?Answer 2:It has been confirmed by evidence from the Qur’an and the Sahih (authentic) Sunnah that ‘Isa ibn Maryam (Jesus son of Mary, peace be upon them) was not killed nor is he dead. In fact, Allah raised him up to the heavens alive and he will descend at the end of time, as a just judge for this Ummah (nation). Therefore, anyone who claims that ‘Isa ibn Maryam is dead and will not descend at the end of time, has contradicted the Book of Allah and the Sunnah of Prophet Muhammad (peace be upon him), and committed a grave mistake. The ruling is that they have committed Kufr (disbelief) if, after the matter has been explained to them and they have been given the evidence, they continue to belie Allah and His Messenger. 3: Is there any evidence in support of the idea that ‘Isa (Jesus) promulgated Christianity to the people of India, Afghanistan, Sind, and Iran?Answer 3:The basic rule in this regard lies in the Qur’an and the authentically reported Sunnah of Allah’s Messenger (peace be upon him), not reason. To know about this issue, there should be a revelation about it. We cannot trust history books, because they are not transmitted through connected chains of narrations by reliable narrators. Therefore, history books include many falsifications. There does not exist any support in the Qur’an for the claim that ‘Isa (Jesus (peace be upon him)) promulgated his religion in the above-mentioned countries. As far as we know, it is not authentically reported that Allah’s Messenger (peace be upon him) said any Hadith supporting this claim. However, it is authentically reported that Allah sent ‘Isa (Jesus) to the children of Israel and that he conveyed His Lord’s Message. It is commonly believed that Christianity was threatened by the Jews after Allah raised Christ (Son of Mary) to Him. But for the Roman Rule, Christianity would not have spread. This is a historical issue that does not entail any religious consequences. 4: Why was the translation mentioned above published in a Muslim country taking into account that Muhammad Asad - to my knowledge - is living in the Kingdom of Morocco? I find nothing in the Qur’an or the Sunnah to support the issues mentioned in it. I hope that your Fatwa will back me to refute these matters and prevent the publication of this translation here.Answer 4:The translation referred to contains fatal errors and flagrant false beliefs. As a result, the Constitutional Council of the Muslim World League in Makkah Al-Mukarramah issued a decree banning the print and publication of this translation." }, { "title": "The prophet sent before Prophet Muhammad (peace be upon him)", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prophet-before-prophet-muhammad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn 'Abdullah ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Who was the prophet and messenger sent before the Last Messenger; our Prophet Muhammad (peace be upon him)?Answer:He was Jesus (‘Isa), the son of Mariam (peace be upon him). It was authentically reported that the Prophet (peace be upon him) said, “I am the nearest of all the people to the son of Mary (i.e. Jesus) for there has been no prophet between me and him.” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Ahmad, vol. 2, pp. 319, 437, 463, 482, and 541; Al-Bukhari, Fat-h-ul-Bary, nos. 3442 and 3443; Muslim, no. 2365; Abu Dawud, no. 4675; and Al-Tabarani, Al-Mu’jam, Book on Tafsir, no. 7145. ↩ " }, { "title": "Isa (Jesus, peace be upon him) was not killed or crucified", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/isa-was-not-killed-or-crucified/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-'Aziz ibn 'Abdullah ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Is it true that `Isa (Jesus, peace be upon him) is still alive in the third heaven? Was he not crucified? Will he return to earth once again? Will he return as a prophet or as an ordinary person?Answer:Isa (peace be upon him) was neither crucified nor killed, as Allah says, “…but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)]” (Surah Al-Nisa’, 4: 157). He was raised alive to heaven, body and soul, as Allah says, “But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he (peace be upon him) is in the heavens).” (Surah Al-Nisa’, 4: 158). He is going to descend at the end of time as a just ruler to break the crucifix, kill the pig, and rule according to the Shari`ah of Muhammad (peace be upon him).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Is Al-Khadir (peace be upon him) still alive?", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-al-khadir-still-alive/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Bin Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Is Al-Khadir (peace be upon him) still alive as is claimed?Answer:The most authentic of the two opinions of scholars is that of the Jumhur (dominant majority of scholars) who said that Al-Khadir (peace be upon him) has died. This is based on the general rule in the saying of Allah (Exalted be He): “**And We granted not to any human being immortality before you (O Muhammad صلى الله عليه وسلم.) **” [al-Anbiya: 34]It was reported that Ibn ‘Umar said that the Prophet (peace be upon him) prayed one of the ‘Isha’ (Night) prayers in his last days and after finishing it with Taslim, he stood up and said: “Do you realize (the importance of) this night? Nobody present on the surface of the earth tonight would be living after the completion of one hundred years from this night. Ibn ‘Umar said: People did not understand these words of the Messenger of Allah (peace be upon him) which had been uttered pertaining to one hundred years. Allah’s Messenger (peace be upon him) in fact meant (by these words) that on that day none from amongst those who had been living upon the earth (from amongst his Companions) would survive (after one hundred years) and that would be the end of that generation.” 1This Hadith was reported by Muslim. This is the dominant basis in Allah’s laws for mankind. Therefore, we have to stick to this basis as long as there is no evidence that proves that Al-Khadir (peace be upon him) is exempted from that rule.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on times of Prayer, no. 601; Muslim, Sahih, Book on merits of the Companions, no. 2537; Al-Tirmidhi, Sunan, Book on trials, no. 2251; Abu Dawud, Sunan, Book on battles, no. 4348; and Ahmad, Musnad, vol. 2, p. 88. ↩ " }, { "title": "The descent of Jesus before the end of the time", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/descent-jesus-before-end-of-time/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "Yes, Prophet 'Isa, the Son of Maryam (Mary), will come down to the earth again at the end of time. He will rule according to the Shari`ah of Prophet Muhammad (peace be upon him)", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Supposing that Prophet ‘Isa (Jesus) (peace be upon him) is alive now, will he descend at the end of time and rule over people according to the religion of Muhammad (peace be upon him)? If so, what is your proof and how can we refute those who claim this statement is invalid?Answer:Yes, Prophet ‘Isa, the Son of Maryam (Mary), will come down to the earth again at the end of time. He will rule according to the Shari`ah of Prophet Muhammad (peace be upon him), break the cross, kill the pigs, abolish Jizyah (poll tax required from non-Muslims living in an Islamic state) and will not accept any religion except Islam. Moreover, before his death, all the people of the Book (the Jews and Christians) will believe in him after his descent at the end of time. Allah (Exalted be He) says, “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Isâ (Jesus), son of Maryam (Mary), as only a Messenger of Allâh and a human being] before his [‘Isâ (Jesus) عليه السلام) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Isâ (Jesus)] will be a witness against them.” [al-Nisa: 159]Allah (Exalted be He) states that all the People of the Book (the Jews and Christians) will believe in ‘Isa, the son of Maryam, before his death and after coming down to justly rule over people and call to Islam as will be shown in the Hadith of his descent. This Ayah and the previous one are to show the attitude of the Jews towards ‘Isa (peace be upon him) and the established way of Allah (Exalted be He) to save him and to spoil the evil plots of his enemies (the Jews). Moreover, it was authentically reported through many chains of narrators that reach the degree of Tawatur (reporting by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) that Allah (Exalted be He) raised `Isa to heaven and that he will descend at the end of time to rule justly and kill Al-Masih-ul-Dajjal (the Antichrist).Shaykh-ul-Islam Ibn Taymiyyah mentioned the Hadiths related to the descent of ‘Isa at the end of time through many chains of narrators and then said, “These are Mutawatir Hadiths from the Messenger of Allah (peace be upon him) related by Abu Hurayrah, Ibn Mas’ud, ‘Uthman ibn Abu Al-‘As, Abu Umamah, Al-Nawwas ibn Sam’an, ‘Abdullah ibn ‘Amr ibn Al-‘As, Mujammi` ibn Jariyah, and Hudhayfah ibn Usayd (may Allah be pleased with them) and they provide evidence of how and where he will descend.”Among these Hadiths is a report related by Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, By the One in Whose hand is my soul, soon the Son of Maryam will descend among you as a just judge. He will break the cross, kill the pigs and abolish the Jizyah, and money will become abundant until no one will accept it. Abu Hurayrah said, ‘If you wish, recite the following Ayah: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Isâ (Jesus), son of Maryam (Mary), as only a Messenger of Allâh and a human being] before his [‘Isâ (Jesus) عليه السلام) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death).” (Surah Al-Nisa’, 4:159)Also, he reported that the Prophet (peace be upon him) said, “How will you be when the Son of Maryam descends amongst you and your Imam is amongst you (i.e. your are led by the legislation of Allah and the Qur’an) or ( he (‘Isa) will judge people by the law of the Qur’an and not by the law of Gospel.)” 1It was also authentically narrated that Jabir ibn ‘Abdullah (may Allah be pleased with them) heard the Prophet (peace be upon him) saying, “A group of my Ummah will not cease fighting for the Truth and will prevail until the Day of Resurrection. He said: ‘Isa, the Son of Maryam, (peace be upon him) would then descend and their (Muslims’) commander would invite him to come and lead them in Salah, but he would say, ‘No, some amongst you are commanders over the others.’ This is an honor that Allah shows to this Ummah.” 2Therefore, these Hadiths prove that ‘Isa will undoubtedly come down at the end of time, rule according to the Shari’ah of Prophet Muhammad (peace be upon him) and lead this Ummah in Salah. His descent does not contradict the fact that Prophet Muhammad (peace be upon him) is the last prophet; for `Isa will not come with a new Shari’ah. The decision is only for Allah Who does what He wills and ordains what He intends. No one can overrule His Judgment; He is the All-Mighty, the All-Wise.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 155; and Ahmad, Musnad, vol. 2, p. 336. ↩ Muslim, Sahih, Book on faith, no. 156; and Ahmad, Musnad, vol. 3, p. 384. ↩ " }, { "title": "Ruling on claiming that Maryam (Mary) the daughter of 'Imran got married after giving birth to Isa (Jesus, peace be upon him)", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/claiming-mary-got-married/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "There is nothing in the Qur'an nor in the Sunnah of the Prophet to indicate that Maryam bint 'Imran got married after 'Isa (Jesus) was born.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:An Egyptian doctor working in Britain told me that Maryam (Mary, peace be upon her), the daughter of ‘Imran got married to a man after she gave birth to `Isa and that she bore this man two children. Is this true? If it is true, what is the evidence from the Holy Qur’an or the Sunnah (whatever is reported from the Prophet)? Since that Egyptian doctor was unable to bring any evidence, please explain this issue.Answer:There is nothing in the Qur’an nor in the Sunnah of the Prophet (peace be upon him) to indicate that Maryam bint ‘Imran got married after ‘Isa (peace be upon him) was born. There is also no evidence to the effect that she bore any children other than ‘Isa (peace be upon him).Before she gave birth to ‘Isa, she was not known to have been touched by a man or to have been unchaste. Allah (Exalted be He) says: “And mention in the Book (the Qur’ân, O Muhammad صلى الله عليه وسلم the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east. She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrîl (Gabriel)], and he appeared before her in the form of a man in all respects. She said: “Verily! I seek refuge with the Most Gracious (Allâh) from you, if you do fear Allâh.” (The angel) said: “I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.” She said: “How can I have a son, when no man has touched me, nor am I unchaste?”” [Maryam: 16-20] Allah (Exalted be He) has confirmed her truthfulness.Thus, It becomes clear that the claim that Maryam bint ‘Imran got married or bore children other than `Isa (peace be upon him) is groundless.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on claiming that Al-Khadir takes care of people in rivers and deserts", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/claiming-al-khadir-takes-care-people-in-rivers-deserts/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442", "link": null, "summary": "Is Al-Khadir a guardian of the rivers and deserts and does he help those who get lost if they call him?", "category": ["fatwas","prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is Al-Khadir (peace be upon him) a guardian of the rivers and deserts and does he help those who get lost if they call him?Answer:According to the correct opinions of the scholars, Al-Khadir (peace be upon him) died before Allah sent the Wahy (Revelation) to His Prophet Muhammad (peace be upon him), as Allah (Exalted be He) says: “And We granted not to any human being immortality before you (O Muhammad صلى الله عليه وسلم): then if you die, would they live forever?” [al-Anbiya: 34]However, if it is assumed that Al-Khidr stayed alive until the time of the Prophet (peace be upon him), the Sunnah indicates that if he were alive then, he would have certainly died shortly after the death of our Prophet Muhammad (peace be upon him). It is authentically reported that the Prophet (peace be upon him) said, “Have you seen this night of yours? At the end of one hundred years, there will be no one on the surface of the earth from those who are on it today.” 1He is therefore regarded as a dead person, who cannot hear anyone calling him, respond to the Du`a’ (supplications) of those supplicating to him, or guide anyone who gets lost and asks for his help. But if we did suppose that he is still alive today, he would be deemed as being absent, and his position would be like that of other people who are absent. It would not be permissible to supplicate to him or ask him for help, whether in the times of distress or prosperity, due to the general meaning of this Ayah: “…so invoke not anyone along with Allâh.” [al-Jinn: 18]There are many other Ayahs with the same meaning. Ahmad, vol. 2, pp. 88, 121, and 131; Al-Bukhari, Fath-ul-Bari, nos. 115, 1126, 3599, 5844, 6218, and 7069; Muslim, nos. 2537 and 2538; Abu Dawud, no. 4348; and Al-Tirmidhi, no. 2251. ↩ " }, { "title": "The bodies of messengers are still intact and do not decay after death", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/bodies-of-prophet-messengers-after-death/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442", "link": null, "summary": "You should be aware of the fact that Jesus the son of Mary did not die, rather he was raised to heaven and will descend at the end of time and then die.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:It is well known that all the prophets have died. However, during the journey of Isra’ (Night Journey) and Mi`raj (Ascension to Heaven), the Messenger of Allah (peace be upon him) saw a prophet in each heaven and led them in Salah (Prayer). Does this imply that Awliya’ (pious people) are also raised to heaven? A few days ago, I read in a book, the title of which I forget, that the bodies of messengers are still intact and do not decay after death. I mean that these bodies are not eaten by worms as is the case with other bodies. What is your opinion?Answer:Regardless of being a Waliy or not, if a person dies, the body does not ascend to heaven, but is kept on Earth. However, the soul is raised to heaven if it was that of a believer. Allah (Exalted be He) says, “Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.” [TaHa: 55]Moreover, apart from the prophets, all the bodies decay and are eaten by the worms. It was authentically reported from Aws ibn Aws (may Allah be pleased with him) that the Prophet said, “Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the Last Trumpet will be blown, and on it the Shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: “Allah, the Exalted, has prohibited the earth from consuming the bodies of prophets.” Related by Abu Dawud and Al-Nasa’i.1You should be aware of the fact that ‘Isa (Jesus) the son of Mariam (Mary (peace be upon him) did not die, rather he was raised to heaven and will descend at the end of time and then die. This fact is stated by Hadith Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible). Al-Nasa’i, Sunan, Book on Friday, no. 1374; Abu Dawud, Sunan, Book on Salah, no. 1047; Ibn Majah, Sunan, Book on the narrations concerning funerals, no. 1636; Ahmad, Musnad, vol. 4, p. 8; and Al-Darimy, Sunan, Book on Salah, no. 1572. ↩ " }, { "title": "The gospels' glad tidings of sending Muhammad and Allah's showing the lies of the Christians and Jews", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/allah-showing-the-lies-of-christians-and-jews/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "Allah mentions the Injil in the Qur'an and asks its people to judge according to what was revealed by Allah in it, to believe in the good news Allah sent of the mission of Muhammad (peace be upon him)", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:A friend of mine sent me a pamphlet and I have enclosed a copy of it. Would you please answer the following questions:The preacher that was mentioned says that the Qur’an clearly refers to the Injil (Gospel) and the Christians. In the Qur’an, it is mentioned that the Injil includes guidance and light (Surah Al-Ma’idah 5:46); that the Injil is a guidance for all mankind (Surah Al `Imran 3:34); that the Jews and the Christians read Divine Books (Surah Al-Baqarah, 2:113); that the Christians should be judged according to the Injil (Surah Al-Ma’idah 5:47); and that if Muhammad has any doubts regarding the Qur’an, he should refer to the People of the Book (the Jews and the Christians) (Surah Yunus, 10:94). It is never mentioned in the Qur’an that the Injil had been distorted or that it is not trustworthy. If the Injil had been distorted, as many Muslims claim, it would not have been mentioned in the Qur’an that the Christians are People of the Book and that they read a Divine Book. If the Injil had been distorted or lifted to the heaven, as many Muslims claim, the Qur’an would not have advised the Christians to refer to the Injil as a judge, as it would not make sense for the Qur’an to tell the Christians to refer to an Injil that was distorted or lifted to the heaven. If the Injil had been distorted, the Qur’an would not have advised Muhammad to refer to the People of the Book. Did Muhammad ever have any doubts concerning the Qur’an?Answer:Answer to question: “The Qur’an clearly refers to the Injil and the Christians, and mentions that the Injil includes guidance and light, and that it was revealed as guidance for all humans (Surah Al ‘Imran 3:34)?”Allah mentions the Injil in the Qur’an and asks its people to judge according to what was revealed by Allah in it, to believe in the good news Allah sent of the mission of Muhammad (peace be upon him), and the obligation of believing in it. Allah even took a strong covenant from every prophet to believe in all the Messengers that He sent after him. It was therefore made obligatory for ‘Isa (Jesus, peace be upon him) and his Ummah (nation) to believe in Muhammad (peace be upon him) when he was sent, as his Message was general, for all people, as Allah says: “And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires.” [al-Maidah: 48]Allah tells us that He revealed the Qur’an to confirm the previous Divine Books and prevail over them; it confirms what Allah wants to confirm and abrogates what He wants to abrogate. Allah praises those who believed in it from the People of the Book, whether they were the Jews or Christians, and He censures those who did not believe in it, broke the covenant, and disobeyed the commands of their Lord. Allah says: “And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fâsiqûn (disobedient to Allâh and rebellious against Allâh’s Command). They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.” [Aal Imran: 110-111]Up to His Saying: “Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the Verses of Allâh during the hours of the night, prostrating themselves in prayer. They believe in Allâh and the Last Day; they enjoin Al-Ma‘rûf (Islâmic Monotheism, and following Prophet Muhammad صلى الله عليه وسلم) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad صلى الله عليه وسلم); and they hasten in (all) good works; and they are among the righteous. And whatever good they do, nothing will be rejected of them; for Allâh knows well those who are Al-Muttaqûn (the pious - See V.2:2).” [Aal Imran: 113-115]Allah (Exalted be He) also says: “…and you will find the nearest in love to the believers (Muslims) those who say: “We are Christians.” That is because amongst them are priests and monks, and they are not proud. And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muhammad صلى الله عليه وسلم), you see their eyes overflowing with tears because of the truth they have recognised. They say: “Our Lord! We believe; so write us down among the witnesses. And why should we not believe in Allâh and in that which has come to us of the truth (Islâmic Monotheism)? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection) along with the righteous people (Prophet Muhammad صلى الله عليه وسلم and his Companions رضي الله عنهم).” So because of what they said, Allâh rewarded them Gardens under which rivers flow (in Paradise), they will abide therein forever. Such is the reward of Al-Muhsinûn (the good-doers).” [al-Maidah: 82-85]Allah (Exalted be He) also says: “Fight against those who (1) believe not in Allâh, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allâh and His Messenger Muhammad (صلى الله عليه وسلم) (4) and those who acknowledge not the religion of truth (i.e. Islâm) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.” [al-tawbah: 29]Up to His Saying: “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him).” [al-Tawbah: 31]This is in addition to other Ayahs (Qur’anic verses) that were revealed praising those who believed in Prophet Muhammad (peace be upon him) and censuring those who disbelieved in him.The Injil that Allah (Exalted be He) revealed to ‘Isa (peace be upon him) was the Book that heralded the coming of the Message of Muhammad (peace be upon him). But despite this, the Christians do not believe in him. However, you use as evidence the Qur’an, which was revealed to him by Allah, and still believe the claims made by the Jews that they crucified ‘Isa ibn Maryam and killed him. You claim that this was written in the Injil, but Allah declares you to be liars, as He did the Jews by saying in the Qur’an: “And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” - but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)]” [al-Nisa: 157]You claim that ‘Isa ibn Maryam is the son of Allah (Glorified and Exalted be He! High above having children) and He declares you to be Kafirs (disbelievers) when He says: “Surely, in disbelief are they who say that Allâh is the Messiah, son of Maryam (Mary).” [al-Maidah: 17]You also claimed that he is a god with Allah, and so He declares you to be Kafirs when He says: “Surely, disbelievers are those who said: “Allâh is the third of the three (in a Trinity).” But there is no Ilâh (god) (none who has the right to be worshipped) but One Ilâh (God -Allâh). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them.” [al-Maidah: 73]You claimed that eating pork is Halal (lawful), and monasticism is a form of worship, although this was not mentioned in the Injil; this is a religion other than that which Allah revealed or declared lawful. After these claims and others that you fabricated, you claim that the Injil has not been distorted, that you have not hidden or added anything to it, and then you try to use the Qur’an to prove your claims and innovations. In doing so, you pay attention to the Mutashabihat (dependent Qur’anic verses, open to more than one interpretation or whose meaning is known only to Allah) and you avoid the Muhkamat (decisive legislative, independent Qur’anic verses, closed to interpretation), seeking to create confusion, twisting the words, and defaming the religion. Allah says: “O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much.” [al-Maidah: 15]Up to the last Ayah in which Allah says: “O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: ‘There came unto us no bringer of glad tidings and no warner.’” [al-Maidah: 19]Allah also says: “O people of the Scripture (Christians)! Do not exceed the limits in your religion“[al-Nisa: 171] up to His Saying: “The Messiah will never be proud to reject to be a slave to Allâh” [al-Nisa: 172]If you do not do this, you will be among those about whom Allah says: “Verily, those who disbelieve in Allâh and His Messengers and wish to make distinction between Allâh and His Messengers (by believing in Allâh and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.” [al-Nisa: 150-151]Answer to question: “Allah says in the Qur’an that the Jews and the Christians read the Divine Books (Surah Al-Baqarah, 2:113)?”The question refers to the following Ayah (Qur’anic verse) in which Allah (Exalted be He) says: “The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allâh will judge between them on the Day of Resurrection about that wherein they have been differing.” [al-Baqarah: 113]In this Ayah, Allah (Exalted be He) reprimands the two groups, the Jews and the Christians, due to their stubborn and aggressive refusal to believe in the last Book that had been revealed. Allah reprimands the Jews for disbelieving in the Message conveyed by ‘Isa (Jesus, peace be upon him) and the laws that he brought. They did that even though they recite their Scripture, the Tawrah (Torah), which also includes the covenant Allah took from them to believe in ‘Isa and the laws that he would bring from Allah. Allah also reprimands the Christians for disbelieving in Musa (Moses, peace be upon him), even though they recite their Scripture, the Injil (Gospel), which confirmed the Tawrah that was revealed to Musa, except for few matters that Allah ordered `Isa to make lawful for them.However, this does not mean acknowledging the distortions made to the Tawrah and the Injil or the texts hidden by the Jews and the Christians from the Books that were revealed to their prophets. This is supported by the fact that Allah mentions in other Ayahs the corruption that each did to the texts of the Scriptures revealed to their prophets, while arguing to prove their false claims using Mutashabihat (dependent Qur’anic verses, open to more than one interpretation or whose meaning is known only to Allah) to cause confusion and misinterpretation. All that they took out of their Books, distorted, and concealed should be brought together, added to that the fact that they believed in a part of the Scripture and rejected the rest. Both Books, the Tawrah and the Injil, were revealed by Allah, as was the Qur’an, and each of them confirmed the others. All prophets heralded the coming of those next and they all believed in each other. It is therefore obligatory to believe in all the prophets and in all that was revealed to them by Allah (Exalted be He).Anyone who believes in some of them and disbelieves in others is a disbeliever in all of them. This is supported by the following Ayahs: “Verily, those who disbelieve in Allâh and His Messengers and wish to make distinction between Allâh and His Messengers (by believing in Allâh and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful.” [al-Nisa: 150-152] These Ayahs are general and apply to the Jews, the Christians, and others.Allah (Exalted be He) says: “O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism).” [al-maidah: 15-16], and “And (remember) when Mûsâ (Moses) said to his people” [al-Maidah: 20] These Ayahs are also general and refer to the Jews and the Christians.Allah (Exalted be He) also says: “Fight against those who (1) believe not in Allâh, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allâh and His Messenger Muhammad (صلى الله عليه وسلم) (4) and those who acknowledge not the religion of truth (i.e. Islâm) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.” [al-Tawbah: 29], “O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks” [al-Tawbah: 34] These Ayahs once again are general and apply to the Jews and the Christians also.Allah (Exalted be He) again says: “Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it?” [al-Baqarah: 75] These Ayahs and many others, before and after them, expose the scandals that were committed by the Jews.Allah (Exalted be He) also says about them: “They (the Jews, Quraish pagans, idolaters) did not estimate Allâh with an estimation due to Him when they said: “Nothing did Allâh send down to any human being (by revelation).” Say (O Muhammad صلى الله عليه وسلم): “Who then sent down the Book which Mûsâ (Moses) brought, a light and a guidance to mankind which you (the Jews) have made into (separate) papersheets, disclosing (some of it) and concealing much.” [al-An’am: 91] There are other Ayahs with similar meanings that were revealed about the Christians that show, for example, that they concealed the news heralding the Message of Muhammad (peace be upon him).Allah (Exalted be He) says in His Repudiation of the Christians: “Surely, in disbelief are they who say that Allâh is the Messiah, son of Maryam (Mary).” [al-Maidah: 17] Up to His Saying: “Those among the Children of Israel who disbelieved were cursed” [al-maidah: 78]And Allah (Exalted be He) says about the Jews and the Christians: “And the people of the Scripture (Jews and Christians) differed not until after there came to them clear evidence (i.e. Prophet Muhammad صلى الله عليه وسلم and whatever was revealed to him).” [al-Bayyinah: 4] Up to His Saying: “Verily, those who disbelieve” [al-Bayyinah: 6]After clarifying this matter, it is not permissible to claim that the Qur’an praises the Jews or the Christians who have not believed in it after its revelation. Similarly, we cannot claim that the Qur’an praises the distorted Tawrah or the distorted Injil. The distortions made to them are many, e.g. ‘Isa as a son of and a god with Allah, the false claim of `Isa’s crucifixion or his murder by the Jews, and their concealment of the Prophethood and Mission of Muhammad. If these examples do not indicate distortion, concealment, interpolation, or omissions that have been made to their texts, what else can we call what those two groups did to the Books revealed to their prophets?Answer to question: “It is mentioned in the Qur’an that the Christians should be judged according to the Injil (Gospel), Surah Al-Ma’idah 5: 47?”The questioner here refers to the Ayah saying: “Let the people of the Injeel (Gospel) judge by what Allâh has revealed therein. And whosoever does not judge by what Allâh has revealed (then) such (people) are the Fâsiqûn [the rebellious i.e. disobedient (of a lesser degree)] to Allâh.” [al-Maidah: 47] This Ayah does not establish evidence for the claims of the Christians, because the book meant here is the Injil that was revealed by Allah to ‘Isa (Jesus, peace be upon him) the son of Maryam (Mary, peace be upon her), not the tampered one that mentions that ‘Isa is the son of Allah, a god, crucified before his ascension to heaven, nor mentions glad tidings of the advent of Muhammad (peace be upon him) as a Messenger of Allah.Considering this Ayah: “And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures)” [al-Maidah: 48], this indicates that the Scriptures of Ibrahim (Abraham) and Musa (Moses), the Zabur (Book revealed to Prophet Dawud [David]), and the Injil and the Tawrah (Torah) should not be used in adjudication except for what has been authenticated, not abrogated by the Qur’an, for Allah’s saying (may be He Exalted) in this Ayah: “…confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures).” [al-Maidah:48]It has also been proven in parts (1 and 4) that both the Jews and the Christians have tampered with the books of their prophets. So we should, to understand the Ayahs, examine them together not individually, so that the meaning may be properly interpreted. However, those who seek deviation and deception whose hearts have been given to error, who are occupied with debate and dispute, do not take the context of these Ayahs into account or understand them separately, because “They (the disbelievers, the Jews and the Christians) want to extinguish Allâh’s Light (with which Muhammad صلى الله عليه وسلم has been sent - Islâmic Monotheism) with their mouths, but Allâh will not allow except that His Light should be perfected even though the Kâfirûn (disbelievers) hate (it).” [al-Tawbah: 32]Answer to question: “The Qur’an informs us that had Prophet Muhammad (peace be upon him) had any doubts regarding the Qur’an, then he was to consult the People of the Scripture among the Jews and the Christians as stated in Surah Yunus (10/94).”The questioner refers to Allah’s Statement: “So if you (O Muhammad صلى الله عليه وسلم) are in doubt concerning that which We have revealed unto you, [i.e. that your name is written in the Taurât (Torah) and the Injeel (Gospel)], then ask those who are reading the Book [the Taurât (Torah) and the Injeel (Gospel)] before you.” [Yunus: 94] The Ayah lends them no support, for the conditional sentence does not necessitate the true existence of the condition. Thus, the result clause may be conditional upon an impossible condition, for example Allah stated: “And that was Our Proof which We gave Ibrâhîm (Abraham) against his people. We raise whom We will in degrees. Certainly your Lord is All-Wise, All-Knowing.” [al-An’am: 83] Up to His Statement: “This is the Guidance of Allâh with which He guides whomsoever He wills of His slaves. But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.” [al-An’am: 88] Thus, Allah informs us that had the prophets associated others in worship with Allah (an impossible condition), all their good deeds would have been rendered void. Indeed, they all died as Muslims, and were all infallible.It is due to their infallibility that Allah stated: “And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allâh’s Messengers) before you: “If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers. Nay! But worship Allâh (Alone and none else), and be among the grateful.” [al-Zumar: 65-66]The Prophet (peace be upon him) never had any doubt, or asked any of the People of the Scripture, for he understood that the underlying message revealed does not require the question to eliminate any doubts, but to confirm that if the disbelievers turned deaf to your call, the people of the Scripture should have evidence in support of your mission, as Allah stated: “Say: “Sufficient as a witness between me and you is Allâh, and those too who have knowledge of the Scripture (such as ‘Abdullâh bin Salâm and other Jews and Christians who embraced Islâm).”” [al-Ra’ad: 43]Allah also stated: “Say: “Tell me! If this (Qur’ân) is from Allâh and you deny it, and a witness from among the Children of Israel (‘Abdullâh bin Salâm رضي الله عنه) testifies that [this Qur’ân is from Allâh (like the Taurât (Torah)], and he believed (embraced Islâm) while you are too proud (to believe).” Verily, Allâh guides not the people who are Zâlimûn (polytheists, disbelievers and wrong-doers).” [al-Ahqaf: 10]Also Allah stated: “Is it not a sign to them that the learned scholars (like ‘Abdullâh bin Salâm رضي الله عنه who embraced Islâm) of the Children of Israel knew it (as true)?” [al-Shu’ara: 197]Indeed, there are so many Ayahs indicating the textual evidence with the People of the Scripture in support of the Mission of Prophet Muhammad (peace be upon him) against the obstinate disbelievers who rejected the call to the Oneness of Allah, and the fact that all Messengers sent to humans were humans, for this is Allah’s Wise Way as stated in the opening of Surah Yunus: “Is it a wonder for mankind that We have sent Our Revelation to a man from among themselves (i.e. Prophet Muhammad صلى الله عليه وسلم) (saying): “Warn mankind (of the coming torment in Hell), and give good news to those who believe (in the Oneness of Allâh and in His Prophet Muhammad صلى الله عليه وسلم) that they shall have with their Lord the rewards of their good deeds?” [Yunus: 2]Understanding the above exegesis of the relevant Ayahs juxtaposed to other similar Ayahs giving details and decisive explanation to each other will specify the meaning of the Mutashabihat (similar and dependent Qur’anic verses, open to more than one interpretation or whose meaning is known only to Allah). Understanding these Ayahs provides the answer to the doubts posed by the Christian American missionary. It contains a full response to the suspicions and doubts he raised in the beginning of his speech.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Is Al-Khadir a prophet or a righteous man?", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/al-khadir-is-a-prophet/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442 AH", "link": null, "summary": "The correct opinion is that Al-Khadir (peace be upon him) is a prophet. This is based on his story with Musa (peace be upon him) narrated in Surah Al-Kahf (The Cave).", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is Al-Khadir a prophet or a righteous man?Answer:The correct opinion is that Al-Khadir (peace be upon him) is a prophet. This is based on his story with Musa (peace be upon him) narrated in Surah Al-Kahf (The Cave). Allah (Exalted be He) states that Al-Khadir scuttled the boat owned by poor fishermen, killed an apparently innocent boy, and built a wall for two orphan boys in a village whose people refused to feed them. After much criticism on the part of Musa, Al-Khadir explained the reasons for what he had done.The story ended with Al-Khadir’s declaration that all he had done was revealed to him by Allah, as Allah (Exalted be He) informs in the Qur’an: And “I did them not of my own accord. That is the interpretation of those (things) over which you could not hold patience.” [al-Kahf: 82]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Working according to Ahad Hadith in matters of creed and Muslims' creed about Jesus", "date": "2020-08-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ahad-hadith-and-about-isa/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 8, 1442", "link": null, "summary": "According to the creed of the Salaf whom the Prophet described as the best generation, Jesus was not killed or crucified, nor did he die.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I am a Muslim girl who believes that Allah saved ‘Isa (Jesus, peace be upon him) from crucifixion and raised him up to Him casting the likeness of Jesus on one of his disciples who was then crucified instead. I also believe that ‘Isa will return once again before the Day of Resurrection to kill the Antichrist. A few days ago, I read a book entitled, ‘Comparative Religion and Orientalism’, by Ahmad Shalabi, a professor of Islamic History, Cairo University. The book states that ‘Isa was not lifted up to the Heavens, instead, he disappeared from the sight of his enemies, died, and was buried like any ordinary person. The professor added, ‘the Hadiths referring to the descent of ‘Isa (peace be upon him) to kill Al-Masih Ad-Dajjal at the end of time, are Ahad Hadiths (a Hadith which at some point in the chain has only a single narrator) which are not accepted in matters of ‘Aqidah. I was shocked when I read that this is the opinion of some of our great scholars such as, Shaykh Al-Maraghi, Shaykh Shaltut, Sayyid Qutb, and others. I am confused. What is the meaning of ‘Hadith-ul-Ahad’? Are they not accepted - as stated by the professor - in matters of ‘Aqidah even if they were reported in the Two Sahih Books of Al-Bukhari and Muslim? What is the Islamic ‘Aqidah concerning the Messiah (peace be upon him)? I would like to thank you for your efforts in serving Da`wah (calling to Islam).Answer:First: Hadith is divided into Hadith Mutawatir and Hadith-ul-Ahad. Hadith Mutawatir is a Hadith reported by a significant number of narrators throughout the chain of narration whose agreement upon a lie is impossible. The narrators must base their narration on sense perception, i.e. something heard or seen. Hadith-ul-Ahad is that which lacks any of these conditions. Hadith Mutawatir acts as a proof in matters related to ‘Aqidah and subsidiary matters exactly like the Qur’an. According to the majority of scholars, Hadith-ul-Ahad acts as a proof in subsidiary matters. Likewise, according to the preponderant view among the scholars, it is reliable in matters related to `Aqidah. Moreover, whoever maintains that it is not reliable in doctrinal matters has fallen into a contradiction when citing this very category of Hadiths in support of their doctrinal and principal matters. They have even resorted to a weak narration to back their opinions.Second: According to the doctrine of the Salaf whom the Prophet (peace be upon him) described as the best generation, ‘Isa (peace be upon him) was not killed or crucified, nor did he die. On the contrary, Allah raised him body and soul into heaven. He will descend at the end of time, and will break the cross, kill the swine, and call people to believe in the Message of Muhammad (peace be upon him). They will all believe in him, even the Jews and the Christians as indicated in the Qur’an and the authentic Sunnah." }, { "title": "The wisdom behind sending Messengers over sporadic periods", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wisdom-behind-sending-messengers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "What is the wisdom behind sending the prophets and messengers over sporadic periods of time? Why were they not sent in the same time period?", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the wisdom behind sending the prophets and messengers over sporadic periods of time? Why were they not sent in the same time period?Answer:Allah (Exalted be He) is All-Wise, thus He sent His prophets and messengers over periods of time. He chose them and sent them whenever people were in need of them to guide whoever had gone astray and save them from Shirk (associating others with Allah in His Divinity or worship) and mischief spreading among them. Nevertheless, some prophets and messengers were sent within the same interval of time, such as Dawud (David) and Sulayman (Solomon), Ibrahim (Abraham) and Lut (Lot), Musa (Moses) and Harun (Aaron)." }, { "title": "Was there any messenger before Noah?", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/was-there-any-messenger-before-nuh/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "Prophet Nuh was the first messenger sent to the people on earth after Adam. This is based on the long Hadith of intercession narrated in the Two Sahihs.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Allah sent 313 messengers; the first of them was Nuh (Noah) and the last was Muhammad. Was there a messenger sent before Nuh?Answer:Prophet Nuh was the first messenger sent to the people on earth after Adam. This is based on the long Hadith of intercession narrated in the Two Sahihs. The believers went to Nuh and said to him: “You are the first Messenger that Allah has sent on earth, so can you intercede for us…“" }, { "title": "The Jews killing prophets", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-jews-killing-prophets/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "Allah explicitly states in the Qur'an that the Jews killed the prophets unjustly.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:He misinterpreted the verses declaring that the Israelites murdered their prophets and rejected them under the claim that they were just attempts to kill but no crime took place?Answer:Allah explicitly states in the Qur’an that the Jews killed the prophets unjustly. Allah does not mention - even in one verse - any evidence explicitly or implicitly in support of the claim that the Jews only attempted to kill their prophets or only injured them without actually killing them. Allah stated: “And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allâh. That was because they used to disbelieve the Ayât (proofs, evidence, verses, lessons, signs, revelations etc.) of Allâh and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allâh, i.e. commit crimes and sins).” [al-Baqarah: 61]Allah also stated: “Verily! Those who disbelieve in the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh and kill the Prophets without right, and kill those men who order just dealings, … then announce to them a painful torment.” [Aal Imran: 21]“Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allâh, and from men; they have drawn on themselves the Wrath of Allâh, and destruction is put over them. This is because they disbelieved in the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh and killed the Prophets without right. This is because they disobeyed (Allâh) and used to” [Aal Imran: 112]He (Exalted be He) further stated, “Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly” [al-Nisa: 155]Therefore, whoever interprets the killings mentioned in these Ayahs to mean mere injuries or attempts to kill is wrongful and distorting the Book of Allah unjustly to defend the claims of his ‘brothers’ among the Jews . He thus chooses disbelief and rejects faith." }, { "title": "Was Ishmael buried in Al-Hatim?", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-grave-of-ismail/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "The claim that Ishmael (peace be upon him) was buried in Al-Hatim is not true and an unreliable statement.", "category": ["prophets"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:It is mentioned in the books of the biographies of the Prophet that Isma’il (Ishmael) (peace be upon him) was buried in Al-Hatim in Makkah Al-Mukarramah. If the grave is in Al-Hatim, how is it permissible to offer Salah (Prayer) there?Answer:The claim that Ishmael (peace be upon him) was buried in Al-Hatim is not true, and an unreliable statement." }, { "title": "Ruling on believing that Jesus has a father", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-believing-isa-has-a-father/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "They are either accusing Maryam of Zina, as the Jews did, or claiming that Jesus is the son of Allah, as the Christians do.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:It is claimed that ‘Isa (Jesus, peace be upon him) had a father, and believing that he was born without a father is not a part of the Islamic Aqidah (creed).Answer:The claim that ‘Isa (peace be upon him) had a father contradicts the text of the Qur’an, which states that ‘Isa’s mother had kept her virginity and that she had never been touched by a man, as Allah says: “(Remember) when the angels said: “O Maryam (Mary)! Verily, Allâh gives you the glad tidings of a Word [“Be!” - and he was! i.e. ‘Isâ (Jesus) the son of Maryam (Mary)] from Him, his name will be the Messiah ‘Isâ (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allâh.” “He will speak to the people in the cradle and in manhood, and he will be one of the righteous.” She said: “O my Lord! How shall I have a son when no man has touched me.” He said: “So (it will be) for Allâh creates what He wills. When He has decreed something, He says to it only: “Be!” - and it is.” (Surah Al `Imran, 3:45-47)Allah (Exalted be He) also says: “And mention in the Book (the Qur’ân, O Muhammad (peace and blessings be upon him) the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east. She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrîl (Gabriel)], and he appeared before her in the form of a man in all respects. She said: “Verily! I seek refuge with the Most Gracious (Allâh) from you, if you do fear Allâh.” (The angel) said: “I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.” She said: “How can I have a son, when no man has touched me, nor am I unchaste?” He said: “So (it will be), your Lord said: ‘That is easy for Me (Allâh): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allâh), and it is a matter (already) decreed, (by Allâh).’ “ So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem).” (Surah Maryam, 19:16-22)And Allah (Exalted be He) also says: “And Maryam (Mary), the daughter of ‘Imrân who guarded her chastity. And We breathed into (the sleeve of her shirt or her garment) through Our Rûh [i.e. Jibrîl (Gabriel)], and she testified to the truth of the Words of her Lord [i.e. believed in the Words of Allâh: “Be!” - and he was; that is ‘Isâ (Jesus), son of Maryam (Mary) as a Messenger of Allâh], and (also believed in) His Scriptures, and she was of the Qânitûn (i.e. obedient to Allâh).” (Surah Al-Tahrim, 66:12)These Ayahs (Qur’anic verses) establish her virginity, her innocence of Zina (sexual intercourse outside marriage), and confirm that she was never touched by a man and that ‘Isa (peace be upon him) is the Word and Sign of Allah that was sent to Maryam. They show that her pregnancy was initiated by Jibril (Gabriel) blowing into her, by the Permission and Order of Allah. Anyone who denies this, and claims that ‘Isa had both a father and a mother, is a Kafir (disbeliever) and disbelieves in the Ayahs revealed by Allah. They are either accusing Maryam of Zina, as the Jews did, or claiming that ‘Isa (peace be upon him) is the son of Allah, as the Christians do." }, { "title": "Prophet Joseph, peace be upon him", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prophet-yusuf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "Yusuf, peace be upon him, and his brothers are the sons of Ya'qub (Jacob, also known as Israel, peace be upon him).", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Does the word Asbat (Descendants of Jacob) mentioned in the Qur’an include Prophet Yusuf’s (Joseph) brothers who threw him into the bottom of a well? If they were Prophets, how could their course of action with Yusuf be justified? Or did they plot against him before they were chosen for prophethood?Answer:Yusuf (peace be upon him) and his brothers are the sons of Ya’qub (Jacob) - also known as Israel - (peace be upon him). In the Qur’an, the word “Al-Asbat” refers to the grandchildren of Ya’qub and his twelve sons, only of whom Yusuf (peace be upon him) was a Prophet. This is the most authentic view which Ibn Kathir adopted in his book entitled Al-Bidayah, (pp. 215-216, vol. 1). In light of this view, the possibility of Yusuf’s brothers scheming against him after deceiving their father into agreeing to let Yusuf accompany them cannot be ruled out." }, { "title": "The name of Abraham's father", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/prophet-abraham-father-name/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "Azar is a Persian name of the father of Abraham, peace be upon him, according to the most authentic scholars' opinions.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Was the father of Ibrahim (Abraham) Al-Khalil (The Close Servant) (peace be upon him) called Azar or Azaar? Is it derived, as some people claim, from a past tense verb meaning “committed a sin” - that is to say, disobeying Ibrahim (Abraham) Al-Khalil, or from the noun “wizr” (sin)? Which of them is correct?Answer:Azar is a Persian name of the father of Ibrahim (Abraham, peace be upon him) according to the most authentic scholars’ opinions. Linguistically, “Azar” is an Apposition to the word “father” or an Explanatory Apposition, not a past tense verb derived from “wizr” (sin), for the past tense of “wizr” is “wazara”, a triliteral verb meaning “to commit (a sin); to bear.” Whereas “Azar” is a quadrilateral word and was not the name of an idol that was worshiped by the people of Ibrahim and his father, because this would be contradicting the context of Ibrahim’s speech (peace be upon him) to his father and to the idols mentioned in the same Ayah in detail afterwards, including planets, the moon and the sun." }, { "title": "People's need for Allah's Messengers", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/people-need-for-messengers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "Indeed, humankind are in dire need for the messengers, as human beings minds differ greatly in reason. Moreover, they are unable to recognize - independently - the words and deeds that please or displease Allah.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:In light of being honored with faculties of reason and natural disposition, do humans stand in need of Prophets? If ‘yes’, why are the prophets human beings?Answer:Indeed, humankind are in dire need for the messengers, as human beings minds differ greatly in reason. Moreover, they are unable to recognize - independently - the words and deeds that please or displease Allah (Glorified be He). It was for this reason that Allah sent forth His Messengers starting with Nuh (Noah) (peace be upon him) up to Muhammad, the seal of Prophets. Muhammad was sent to the whole of mankind with a perfect and comprehensive religion that will remain effective and valid to the Last Day.We advise you to recite the Qur’an regularly and to contemplate its meanings, especially when reciting Ayahs (verses) on stories of the Prophets; how they conveyed the messages and served the purposes for which they were sent. These purposes are defined in the Qur’anic Ayah (verse) in which Allah (Glorified and Exalted be He) says: “And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” [al-Anbiya: 25]Sending a Messenger in a human form is more convincing in establishing proofs. Since mankind and Messengers belong to the same race, they can understand each other. People can ask them questions about matters of concern and Messengers can give them answers that they comprehend. Allah (Glorified and Exalted be He) says: “And nothing prevented men from believing when the guidance came to them, except that they said: “Has Allâh sent a man as (His) Messenger?” Say: “If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.” [al-Isra: 94-95]Allah says also: “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.” [Ibrahim: 4]" }, { "title": "On the Jews and Christians concerning the crucifixion of Jesus", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-crucifixion-jesus/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "Whoever claims that Jesus was crucified or killed is a Kafir as he will be opposing the explicit texts of the Qur'an.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Can you tell us about the claim that ‘Isa (Jesus, peace be upon him) was crucified but did not die on the Cross.Answer:Allah (Exalted be He) spoke about the claim of the Jews that they killed ‘Isa (peace be upon him), the son of Maryam (Mary, peace be upon her). Allah (Exalted be He) refuted this alleged claim stating explicitly that ‘Isa was neither killed nor crucified. Allah (Exalted be He) says: “And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” - but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise.” [al-Nisa: 157-158]Whoever claims that ‘Isa (peace be upon him) was crucified or killed is a Kafir as he will be opposing the explicit texts of the Qur’an." }, { "title": "Number of prophets and messengers", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/number-of-prophets-messengers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "No one knows their number except Allah. Those who are known are those who are mentioned in the Qur'an or authentically reported in the Sunnah.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:How many Prophets and Messengers (peace be upon them) were there?Answer:No one knows their number except Allah, because Allah (Exalted be He) says: “And, indeed We have sent Messengers before you (O Muhammad صلى الله عليه وسلم): of some of them We have related to you their story. And of some We have not related to you their story” [Ghafir: 78]Those who are known are those who are mentioned in the Qur’an or authentically reported in the Sunnah." }, { "title": "On movie entitled A Man from Babel about the life story of Prophet Abraham", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/movie-film-of-the-prophets-messengers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "It is not permissible to act the messengers and the prophets, which will be necessary to film their stories.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Dear brother, Shaykh ‘Abdul-‘Aziz ibn Baz I am a director and scenarist. I recently thought of producing a new movie entitled (A Man from Babel) about the life story of Prophet Ibrahim (Abraham, peace be upon him). After reading the book written by Tunisian writers and other nationals, I wrote the scenario and the script for the movie. Then I heard in the Saudi Educational Centre in Tunisia that the Deputy Minister of Information is visiting Tunisia to attend a meeting held by the Arab Broadcasting Corporation, so I welcomed him.Answer:It is not permissible to act the messengers and the prophets, which will be necessary to film their stories. Therefore, it is not permissible to do so, because of the evil consequences it produces. A decree was issued by the Council of Senior Scholars in the Kingdom of Saudi Arabia about this issue that declared the prohibition of this matter." }, { "title": "Is Adam a prophet or a messenger?", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-adam-a-prophet-or-messenger/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "The first messenger to be sent was Noah as was mentioned in the Hadith of the intercession reported in the Two authentic Books of Hadith.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it from the articles of faith to believe that Adam was the first prophet as was pointed out by Allah’s saying in the Qur’an: “Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance).” [al-Baqarah: 37]? What are the clear proofs of the prophethood of Adam?Answer:The first messenger to be sent was Nuh (Noah) as was mentioned in the Hadith of the intercession reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim). As to Adam, it was said that he was a prophet, and therefore he was the first prophet. This is proved by the Ayah (verse) stated in the question and by the saying of Allah (Exalted be He): “And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power.” [TaHa: 115]There are many Ayahs that denote Allah’s inspiration to him. However, we do not have an explicit and authentic proof that confirms that he is a messenger (peace be upon him)." }, { "title": "Ruling on denies Abraham was thrown in the fire", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ibrahim-and-the-fire/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 7, 1442", "link": null, "summary": "Anyone who denies that Abraham was thrown into the fire is a disbeliever as they belie the Qur'an and the authentic Sunnah.", "category": ["prophets","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on he who denies that Ibrahim (Abraham) (peace be upon him) was thrown in the fire and says that his enemies conspired against him to do that but Allah disclosed their conspiracies?Answer:Legal texts prove that the enemies of Ibrahim (peace be upon him) conspired to harm him. Allah (Exalted be He) told us that they said: “Build for him a building (it is said that the building was like a furnace) and throw him into the blazing fire!” [al-Saffat: 97]“And Burn him and help your âlihah (gods), if you will be doing.” [al-Anbiya: 68]Allah’s saying: “We (Allâh) said: “O fire! Be you coolness and safety for Ibrâhîm (Abraham)!” denotes that they carried out their conspiracies against Ibrahim (peace be upon him) by throwing him in the fire. But Allah (Glorified be He) made it cool and safe for Ibrahim.” [al-Anbiya: 69]The authentic Sunnah of the Prophet (peace be upon him) proves this fact in detail. Anyone who denies that Ibrahim (peace be upon him) was thrown into the fire and allegorically interpreted texts mentioned in this regard saying that they meant only conspiracy and machination is a disbeliever as they belie the Qur’an and the authentic Sunnah. Moreover, they say what they do not know about Allah and disbelieve the Ayahs (verses) of the Qur’an and Sunnah of the Prophet (peace be upon him). They also contradict common knowledge of Islam upon which the Ummah (nation) consensually agreed." }, { "title": "The difference between Major Shirk and Minor Shirk", "date": "2020-08-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/difference-major-and-minor-shirk/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 7, 1442 AH", "link": null, "summary": "What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?", "category": ["fatwas","terminology"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?Answer:Major Shirk is:(i) Regarding anything equal to Allah, in terms of His Names and Attributes, such as by calling them by the Names or the Attributes of Allah. 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.” [al-A’raf: 180] The forms of heresy in relation to Allah’s Names include naming others by His Personal Names and Attributes.(ii) Regarding others as equal to Allah (Exalted be He) in terms of `Ibadah (worship) and humbling oneself to other than Him, such as: the sun, the moon, a prophet, an angel, or a pious person, as well as trying to get closer to them through performing Salah (Prayer), seeking succor in times of adversity or suffering, seeking help in bringing benefit; supplicating to the dead or absent beings to relief distress or to meet requests, and other such acts that are the province of Allah (Glorified be He). Practicing any of these or similar acts is worshipping other than Allah, and is considered to be Shirk. Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “I am only a man like you. It has been revealed to me that your Ilâh (God) is One Ilâh (God - i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”” [al-Kahf: 110]There are many similar Ayahs (Qur’anic verses) on Tawhid-ul-Ibadah (Oneness of Worship).(iii) Regarding anything as being equal to Allah in terms of their legislation, accepting the laws and judgments of other than Allah, agreeing with their rulings on the lawful and prohibited, out of reverence and veneration, and resorting to them in judging and resolving the disputes. Add to this believing that a law other than that of Allah is effective in litigation or deeming what is permissible, even if it is not regarded as a religion. In this concern, Allah (Exalted be He) talks about the Jews and the Christians: “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him).” [al-Tawbah: 31]There are similar Ayahs and Hadiths on the grave sin of agreeing with laws other than the Laws of Allah or abandoning the Law of Allah in favor of positive law or tribal customs, or the like. These are the three types of major Shirk and if anyone commits any of them, they will be an apostate who is taken outside the Din (religion) of Islam. If this happens, they will not be able to have Janazah (Funeral) Prayer performed for them if they die, nor will they be buried in the Muslim graveyard, Muslims will not be able to inherit from them - instead their property will be given to Bayt-ul-Mal (Muslim public treasury) - nor will Muslims be able to eat meat from animals they slaughter. The ruling on them is that they should be executed by the Muslim ruler, unless they perform Tawbah (repentance to Allah) before they are executed. If they do this, their Tawbah will be accepted, they will not be executed, and they will be treated as a Muslim again.As for minor Shirk, this refers to all that is prohibited by the Shari’ah (Islamic law) to block the means that may lead to major Shirk and these are described as Shirk in the religious texts. This includes swearing by other than Allah, as this is seen as a way leading to major Shirk. Therefore, the Prophet (peace be upon him) forbade swearing by other than Allah. It was authentically reported that he (peace be upon him) said: “Allah forbids you to swear by your fathers. Anyone who has to take an oath should swear by Allah or be silent.”In fact, the Prophet (peace be upon him) called it an act of Shirk. Ibn ‘Umar (may Allah be pleased with them both) narrated that the Prophet (peace be upon him) said: “Anyone who swears by other than Allah has committed Shirk.” (Related by Ahmad, Al-Tirmidhi, and Al-Hakim with a good Isnad (chain of narrators)) 1Swearing by other than Allah involves exceeding the proper bounds in revering other than Allah, and the result of this could lead a person to major Shirk.Other examples of minor Shirk include common expressions used by many Muslims, such as: “Ma sha’ Allah wa shi’ta (What Allah wills and you will),” “Lawla Allah wa anta… (But for Allah and you…),” and similar sayings. The Prophet (peace be upon him) prohibited these sayings and guided those who say them to say instead: “Ma sha’ Allah wahdahu (What Allah Alone wills)” or “Ma sha’ Allah, thumma shi’ta (What Allah wills, and then you will).” This is a way to block the means to major Shirk and the belief that other than Allah shares with Him the will to determine the occurrences and events of the universe.Other prohibited sayings are: “Tawakaltu ‘ala Allah wa ‘alayka (I rely on Allah and on you)” and “Lawla siyahu ad-dik or al-bat, la suriqa al-mata’ (But for the crowing of the cock or the (quacking of the) duck, the property would have been stolen).” Another example is Riya’ (showing-off), such as when performing acts of ‘Ibadah by elongating Salah sometimes so that it will be seen by people or raising the voice when reciting the Qur’an or performing Dhikr (Remembrance of Allah) to be heard and praised by people.It was related by Imam Ahmad, with a Sanad (chain of narrators) that is Hasan (it contains a narrator with weak exactitude, but is free from eccentricity or blemish) on the authority of Mahmud ibn Labid (may Allah be pleased with him) who narrated that the Messenger of Allah (peace be upon him) said: “What I fear most for my Ummah (nation) is the minor Shirk of Riya’.” 2If someone never performs acts of worship without Riya’ and otherwise does not perform Salah, Sawm (Fasting), Dhikr, nor recite the Qur’an, they are committing major Shirk and are one of the hypocrites about whom Allah says: “Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little. (They are) swaying between this and that, belonging neither to these nor to those…” [al-Nisa: 142-143] up to where Allah says: “Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allâh, and purify their religion for Allâh (by worshipping none but Allâh, and do good for Allâh’s sake only, not to show off), then they will be with the believers. And Allâh will grant the believers a great reward.” [al-Nisa: 145-146]He then confirmed this in a Hadith Qudsy (Revelation from Allah in the Prophet’s words): “I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.” (Related by Muslim in his Sahih [Book of Authentic Hadith]) 3Committing an act of minor Shirk does not take a person out of Islam, but it is regarded as the second most major sin, next to major Shirk. That is why ‘Abdullah ibn Mas`ud said, “Lying when swearing by Allah is better to me than someone honestly swearing by other than Him.”Consequently, the ruling on someone who commits minor Shirk is that they are treated like a Muslim; their family inherit from them and they inherit from their family according to what is laid down in the Shari’ah; if they die, Muslims will perform the Janazah Prayer for them and bury them in the Muslim graveyard; and Muslims will also eat the meat from an animal they slaughter, and so on, according to the other Islamic rulings. They will not stay eternally in the Fire if they do go into it, just like any sinner who committed a major sin, according to Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim mainstream) and contrary to the views of the Kawarij (separatist Islamic sect claiming that those who commit major sins are disbelievers) and Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief).May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions. Imam Ahmad, vol. 2, pp. 69, 87, and 125; Al-Tirmidhi, no. 1535; Abu Dawud, no. 3251, and the wording is his; Ibn Hibban, Sahih, no. 1177. ↩ Imam Ahmad, vol. 5, pp. 428 and 429; Al-Tabarany, Al-Kabir, and Al-Kanz, vol. 3, p. 479; and Al-Bayhaqy, Al-Durr Al-Manthur, vol. 4, p. 256. ↩ Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2985; Ibn Majah, Sunan, Book on asceticism, no. 4202; and Ahmad, Musnad, vol. 2, p. 301. ↩ " }, { "title": "The importance of Fiqh", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/important-of-fiqh/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442", "link": null, "summary": "Scholars are the heirs of the prophets and the prophets left no Dinar or Dirham, but they left knowledge and anyone who takes it will be among the fortunate. Being knowledgeable about the religion and knowing the rulings of the Qur'an and Sunnah lead a servant to happiness and is a sign of their success.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "In the Name of Allah, the Most Merciful, the Most CompassionateAll praise is due to Allah. May Allah’s Peace and Blessings be upon Prophet Muhammad, the Truthful and Trustworthy, and upon his family, Companions, and those guided by his guidance and following his path until the Day of Judgment.To commence:It is greatly important for people to know more about Fiqh (Islamic jurisprudence), evidence of the ordinances and Fuqaha’ (Muslim jurists) who are the reference in every matter. It is the duty of scholars to undertake this duty and explain it to people. In fact, Allah (Glorified be He) has created jinn and mankind to worship Him alone, and the full meaning of this worship cannot be understood without knowing more about Fiqh, its evidence, the rulings of Islam and its evidence. This knowledge can easily be attained through knowing Muslim scholars who are the main reference in Hadith and Fiqh.Scholars are the heirs of the prophets and the prophets left no Dinar or Dirham, but they left knowledge and anyone who takes it will be among the fortunate. Being knowledgeable about the religion and knowing the rulings of the Qur’an and Sunnah lead a servant to happiness and is a sign of their success.Moreover, Allah (Exalted be He) shows us the great status and high rank of Muslim scholars who know Allah (Exalted be He) and His Shari’ah (Islamic law) and obey Allah (Exalted be He) and His Prophet (peace be upon him). Muslim scholars are lights that guide others to the right path. They hold fast to the Qur’an and Sunnah, that is why Allah (Glorified and Exalted be He) says about them: “Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in Justice. Lâ ilâha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.” [Aal Imran: 18]Allah (Glorified and Exalted be He) also says about scholars: “Allâh will exalt in degree those of you who believe, and those who have been granted knowledge.” [al-Mujadilah: 11]And He (Glorified be He) says: “It is those who have knowledge among His slaves that (most) fear Allâh.” [Fatir: 28]It is also authentically reported that the Messenger of Allah (peace be upon him) said, “If Allah wills to do good to a person, He makes them comprehend Din ‘religion’.” (Agreed upon by Imams Al-Bukhari and Muslim). 1This important Hadith shows us the excellence of comprehending Din. Comprehending religion includes understanding the Qur’an, the Sunnah, and Islam. Islam covers the basics of Shari’ah, Allah’s Ordainments, His Prohibitions, a servant’s duty towards Allah and other servants and Allah’s fear, glorification, and watchfulness. In fact, the first step towards attaining knowledge is fearing Allah (Exalted be He), honoring His Sanctities, and watching Him in all deeds.Whoever does not fear or be aware of Allah (Exalted be He) in their deeds, all their knowledge will be worthless. However, true beneficial knowledge and understanding of Din that leads to happiness is that which instills Allah’s Awe in a Muslim’s heart, directs them to honor Allah’s Sanctities, pushes them to obey Allah’s Orders and abstain from His Prohibitions, and urges them to call to Allah (Exalted be He) and to clarify Shari’ah to people. So, anyone who is granted comprehension in religion in this way, Allah (Exalted be He) has indeed wanted to do them good. On the other hand, anyone deprived of these blessings will be among the ignorant, misguided and negligent who renounce attaining the knowledge that Allah (Exalted be He) has made obligatory. They will be among those whom Allah (Exalted be He) has not wanted to do good to them.Further, Allah (Exalted be He) talks about Kafirs (disbelievers) who turn away from the purpose of their creation, to teach us that it is our duty, as Muslims, to haste to comprehend religion and ask about any unclear matter. Allah (Glorified and Exalted be He) says: “But those who disbelieve turn away from that whereof they are warned.” [al-Ahqaf: 3]Allah (Glorified be He) also says: “And who does more wrong than he who is reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them, forgetting what (deeds) his hands have sent forth.” [al-Kahf: 57]Consequently, it is the duty of a Muslim to seek for attaining knowledge in religion, to attend to, reflect on, and benefit from the Qur’an and pay great attention to, study, apply, and memorize the Sunnah as much as possible. When a person neglects these two basics, it is an indication that Allah (Exalted be He) did not will good for him. They are doomed since their heart is corrupt and deviating from the path to guidance. We ask Allah to protect and keep us away from whatever displeases Him!Dear Muslims, it is incumbent upon us to learn our religion and know its rulings and to attend to, meditate, reflect on, recite, and apply the Qur’an. In addition, we should give great care to, memorize, apply and study the Sunnah along with asking about ambiguous matters. Muslims should ask those who have more knowledge to find out the correct answer. Allah (Glorified be He) says: “So ask the people of the Scripture, if you do not know.” [al-Nahl: 43]Moreover, a Muslim can attend knowledge lessons and benefit from them and study with other knowledgeable Muslims to benefit from them and add to himself. In this way, a Muslim can attain comprehension of religion and avoid the characteristics of the negligent and heedless. The Prophet (peace be upon him) said, “If Allah wills to do good to a person, He makes him comprehend the Din.” [see footnote no. 1]In light of this discussion, a Muslim can realize the merits of Muslim scholars, who have attained much goodness, achieved victory, and found the path leading to happiness and guidance. Anyone deprived of knowledge is deprived of much goodness while anyone endowed with beneficial knowledge is indeed endowed with the means leading to happiness, provided that they fear Allah (Exalted be He) in their knowledge.On top of the knowledgeable scholars - after the messengers - are the Sahabah (Companions of the Prophet). They received knowledge perfectly from the Messenger of Allah (peace be upon him), studied the Qur’an and Sunnah, and transmitted what they learned to those after them among the Tabi’un (Followers, the generation after the Companions of the Prophet).The Sahabah transmitted to those after them the Qur’an with its pronunciation, exegesis, recitation and the Prophet’s explanations (peace be upon him). They also conveyed the Hadith they heard or saw the Messenger of Allah (peace be upon him) doing with the utmost honesty and sincerity. Thiqat (trustworthy) narrators among the Tabi’un transmitted Hadith to one another until they reached us preserved without the least doubt in them.Know that Allah (Exalted be He) provides evidence to His Servants by allowing knowledge to be transmitted by trustworthy narrators from the Sahabah from the Prophet (peace be upon him) to those after them in order to call them to the Truth, warn them against falsehood, and clarify to them the purpose for which they are created i.e. To worship and obey Allah alone.Thus, Muslims should invoke Allah’s Mercy, Forgiveness and Pleasure upon those who have preceded them for benefitting from their knowledge and useful compilations. Indeed, they have attained much goodness and knowledge. They comprehended the Qur’an and Sunnah and transmitted whatever knowledge they received. That is why, as Muslims, we should honor them and be grateful for their efforts and for preserving knowledge and conveying it to people. Let us make use of their useful books and compilations to understand the meanings of the Qur’an and Hadith.In addition, scholars played an important role in preserving the Sunnah and transmitting it intact to us. The Sunnah includes explanations of the Qur’an, it explains in detail matters mentioned in general in the Qur’an. It also contains the rulings revealed by Jibril (Gabriel) to the Messenger of Allah (peace be upon him). This means that the blessed Sunnah is Allah’s Revelation to the Prophet. Allah (Glorified and Exalted be He) has granted the Prophet (peace be upon him) the Qur’an and the like of it, as he himself said, “I have been granted the Qur’an and something like it.” 2Therefore, scholars are required to convey and explain the Sunnah to people and guide them to the meanings of the Qur’an and Hadith in lessons, lectures, sermons, and knowledge circles. They should guide, teach, and direct people in all possible ways.For this purpose, Muslim scholars have traveled to various countries. They contacted scholars in every city to benefit and learn. For example, during the first generation, some Sahabah traveled from Al-Madinah to Egypt, the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) Iraq, Yemen, and other regions to teach and convey knowledge. You find the Sahabah (may Allah be pleased with them) traveling from one country to another seeking knowledge about a Sunnah (supererogatory act of worship following the example of the Prophet) which they have missed. When they hear that someone knows it, they travel to him to benefit from his knowledge and then convey it to other Muslims among the Tabi’un.After that, the Tabi’un would do the same and travel from one place to the other seeking knowledge. They comprehended the religion and studied at the hands of the Sahabah asking them about every unclear matter. The Tabi’un acted upon their knowledge and transmitted it to those who came after them. Later, they compiled great books in the fields of Hadith, Tafsir (exegesis of the meanings of the Qur’an), Arabic Language and other sciences of Shari’ah. With the help of these books, scholars were able to guide people, lead them to the right path and teach them how to understand the Qur’an and preserve and understand the Sunnah. Hence, people abide by the teachings of the Qur’an and Sunnah with sure knowledge, guidance and light. May Allah reward our scholars good, double their reward and benefit us from their knowledge! We seek Allah’s Refuge from the evil within ourselves and from our evil deeds!Moreover, it is of great importance to attend assemblies of knowledge to receive knowledge directly from scholars. It is related in a Hadith that the Prophet (peace be upon him) said, When you pass by the gardens of Paradise, avail yourselves of them. The Companions asked: What are the gardens of Paradise, O Messenger of Allah? He replied: The circles of Dhikr (remembrance of Allah).” 3He (peace be upon him) also said, “Whoever travels on a road in search of knowledge, Allah will place them on a path leading to Paradise.” 4Allah (Glorified and Exalted be He) says: “So ask the people of the Scripture, if you do not know.” [al-Nahl: 43]All of these are important points related to Fiqh and Fuqaha’. You should know that knowledge is sought in Masjids (mosques) and by traveling to other countries known for their upright scholars. These are among the ways of acquiring knowledge and the person who does this will be among those mentioned in the Hadith, “Whoever travels on a road in search of knowledge, Allah will place them on a path leading to Paradise.” [see footnote no.4]Anyone who asks a scholar, travels to a scholar in another country, visits a scholar at home or goes to him at the Masjid (mosque) has indeed gone on a path seeking knowledge. Furthermore, scholars talked about the methods of preserving knowledge and mentioned writing it down and recording it, as our Salaf (righteous predecessors) and those after them did (may Allah be merciful with them all).These are some of the ways of acquiring knowledge and attaining it in addition to moving from one country to another, from one Masjid to another, from one assembly to another and from one scholar’s house to another, seeking to understand religion. All of these efforts are included in the Hadith that tells, “Whoever travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise.” [see footnote no.4]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on knowledge, no. 71; Muslim, Sahih, Book on rulership, no. 1037; Ibn Majah, Sunan, Introduction, no. 221; Ahmad ibn Hanbal, Musnad, vol. 4, p. 93; Malik, Al-Muwatta*, Book on miscellaneous matters, no. 1667; and Al-Darimy, Sunan, Introduction, no. 226. ↩ Abu Dawud, Sunan, Book on Sunnah, no. 4604; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 131. ↩ Al-Tirmidhi, Sunan, Book on supplications, no. 3510; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 150. ↩ Muslim, Sahih, Book on remembrance of Allah, supplication, repentance, and seeking forgiveness, no. 2699; Al-Tirmidhy, Sunan, Book on recitations, no. 2945; Ibn Majah, Sunan, Introduction, no. 225; Ahmad ibn Hanbal, Musnad, vol. 2, p. 252; and Al-Darimy, Sunan, Introduction, no. 344. ↩ " }, { "title": "Categories of Tawhid", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/categories-of-tawhid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 06, 1442", "link": null, "summary": "Tawhid is the essence of religion and the basis of the revelations of all Messengers, peace be upon them.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Tawhid (monotheism) is the essence of religion and the basis of the revelations of all Messengers (peace be upon them). There is no doubt that it is a significant issue that is worthy of concern. Those who were led astray did so because of their negligence of this basic foundation and their contrary practices. The Mushriks (those who associate others with Allah in His Divinity or worship) were ignorant of this matter i.e. dedicating ‘Ibadah (worship) to Allah only, which is the main basis with which all the Messengers were sent; the Divine Books were revealed; and man and Jinn (creatures created from fire) were created. They (the Mushriks) thought that they are following a true religion and getting closer to Allah (Exalted be He). However, it is one of the gravest crimes and greatest sins. Out of ignorance, they imitated their misguided ancestors, thinking that it is a true religion, and they fought the Messengers on this false basis.Allah (Glorified be He) says, “…surely they took the Shayâtîn (devils) as Auliyâ’ (protectors and helpers) instead of Allâh, and think that they are guided.” [al-A’raf: 30]He (Glorified and Exalted be He) also says, “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.”” [Yunus: 18]He (Glorified be He) also says, “And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.”” [al-Zumar: 3]The first people who fell into this trap were the people of Nuh (Noah, peace be upon him). They are the first Ummah (nation) who embraced Shirk (associating others with Allah in His Divinity or worship), and those who followed them imitated them. This was because they exceeded the proper limits in admiring their righteous people, namely Wadd, Suwa’, Yaghuth, Ya’uq and Nasr. Those were righteous people among the people of Nuh. When they died, people lamented them deeply, so Satan urged them to make statues of them and place them in their assemblies, so that they might follow them, not knowing it will lead to their destruction. After a long time, they worshipped them.Some of the Salaf (righteous predecessors) said, “When those people perished and the following generations came, those idols began to be worshipped. Allah (Glorified and Exalted be He) says about them, “And they have said: ‘You shall not leave your gods: nor shall you leave Wadd, nor Suwâ‘, nor Yaghûth, nor Ya‘ûq nor Nasr’ (these are the names of their idols). “And indeed they have led many astray. And (O Allâh): ‘Grant no increase to the Zâlimûn (polytheists, wrong-doers, and disbelievers) save error.’” Because of their sins they were drowned, then were made to enter the Fire. And they found none to help them instead of Allâh.” [Nuh: 23-25]Exceeding the proper limits in honoring the pious people, angels, Prophets, Jinn, and idols is the origin of this calamity. Allah (Exalted be He) clarified for us through His Messengers that He (Glorified be He) is the Only One Who should be worshipped; that He is the Right Ilah (God); and that it is impermissible to mediate between Him and His Servants. He should be worshipped directly without mediators. He sent down the Messengers and revealed the Books to indicate this, and He created man and Jinn for this.He (Exalted be He) says, “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).” [al-Dhariyat: 56]He (Glorified be He) also says, “O mankind! Worship your Lord (Allâh), Who created you and those who were before you” [al-Baqarah: 21]He (Glorified and Exalted be He) also says, “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.” [al-Isra: 23]He (Glorified be He) also says, “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [al-Fatihah: 5]He (Glorified and Exalted be He) also says, “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).”” [al-Nahl: 36]The issue of Tawhid always needs more effort to guide the people to Allah’s religion, Tawhid and dedicating ‘Ibadah to Him only. Shirk is the greatest sin, but most people commit it in the past or in the present times. Thus, we should clarify it to people and warn against it continuously, by calling for Tawhid, warning against Shirk and clarifying its forms to the people so that they avoid it. The final Prophet, Muhammad (peace be upon him), did this perfectly in Makkah and Al-Madinah. However, the world was filled with these forms of Shirk because of the evil scholars and callers for misguidance; the disinterest of most of the people and their ignorance of religion; their shunning of Al-Haqq (the Truth); and their trust in the callers to falsehood and Shirk, except those on whom Allah (Exalted be He) has mercy, according to His saying, “And most of mankind will not believe even if you desire it eagerly.” [Yusuf: 103]He (Exalted be He) also says, “And indeed Iblîs (Satan) did prove true his thought about them: and they followed him, all except a group of true believers (in the Oneness of Allâh).” [al-Saba’: 20]He (Glorified and Exalted be He) also says, “And if you obey most of those on the earth, they will mislead you far away from Allâh’s Path. They follow nothing but conjectures, and they do nothing but lie.” [al-An’am: 116]That is why Shirk spread among the Ummahs after Nuh such as ‘Ad, Thamud, Ibrahim’s people, Shu’ayb’s people, Lut’s people, and the rest of the people who started to imitate each other and say, “We found our fathers following a certain way and religion, and we guide ourselves by their footsteps.” [al-Zukhruf: 22]Since this calamity has spread everywhere and only a few were saved from it, the scholars should give it priority over other issues; they should clarify the meaning of Tawhid and its opposite more than any other branch of knowledge, because it is the basis. If the basis is corrupt, everything else will be ruined, according to Allah’s saying, “But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.” [al-An’am: 88]He (Glorified be He) also says, “And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allâh’s Messengers) before you: “If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” Nay! But worship Allâh (Alone and none else), and be among the grateful.” [al-Zumar: 65-66]In this case, Sawm (fast), Hajj and other forms of ‘Ibadah will be of no avail.After deduction and meditation of the Ayahs (Qur’anic verses) and Hadiths, it can be concluded that there are three categories of Tawhid. The Mushriks acknowledged two of them and they denied the third. They fought the Messengers and hated them because of it. Whoever meditates the Qur’an, the Sunnah and the biographies of Messengers (peace be upon them) will notice this. Some added a fourth category called “Tawhid-ul-Mutaba’ah” (Oneness of following), which means the obligation of following the Messenger of Allah (peace be upon him) and adhering to Shari’ah (Islamic law). There is no one else to follow other than the Messenger of Allah (peace be upon him); he is the greatest Imam (ruler) and the one to be followed; and it is impermissible to violate his Shari’ah. All men and Jinn should respect his Shari’ah and follow his way in Tawhid and in all commands and prohibitions.This fourth category is known; it is included in Tawhid-ul-‘Ibadah (Oneness of worship), as Allah (Glorified be He) ordered His Servants to follow the Qur’an and the Sunnah, which is Tawhid-ul-Mutaba’ah. The scholars unanimously agreed on the obligation of imitating the Prophet (peace be upon him) and following his way, and that no one is allowed to violate his Shari’ah like what Al-Khadir did in violating the Shari’ah of Musa (Moses, peace be upon him). Most probably, Al-Khadir was an independent prophet; he was not a follower of Musa. There were many prophets before Muhammad (peace be upon him), each of whom had an independent Shari’ah, according to Allah’s saying, “To each among you, We have prescribed a law and a clear way.” [al-Maidah: 48]However, this Ummah had only one prophet, who is Muhammad (peace be upon him), so they should all follow him and adhere to his Shari’ah, from the moment he was sent until the Day of Judgment. No one is allowed to violate it, whether by following the Tawrah (Torah), Injil (Gospel) or so and so; everyone should follow the Shari’ah of Prophet Muhammad (peace be upon him). If anyone claims that it is permissible to violate it, they are considered Kafirs (disbelievers) and misguided according to the Ijma’ (consensus of scholars).We already know that there are three categories of Tawhid: Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship); Tawhid-ul-Uluhiyyah (Oneness of Worship); and Tawhid-ul-Asma’ wal-Sifat (Oneness of Allah’s Names and Attributes).Tawhid-ul-Rububiyyah is to believe that Allah (Glorified be He) is the Doer of whatsoever He wills; and that He is the Creator and Provider. This category was not denied by the Mushriks. Rather, they acknowledged it. However, this should have led them to Tawhid-ul-Uluhiyyah, as the One Who is the Creator, the Provider, the Life-Giver, the Death-Bringer and the One Who manages all the affairs is the One Who should be worshipped and obeyed. Allah (Glorified be He) says, “Say (O Muhammad صلى الله عليه وسلم): “Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: “Allâh.” Say: “Will you not then be afraid of Allâh’s punishment (for setting up rivals in worship with Allâh)?”” [Yunus: 31]This Ayahs means since you know that it is Allah (Exalted be He) who does all this, you should fear Him as He should be feared, believe in Tawhid, be sincerely devoted to Him and ascribe no partners to Him. They acknowledged that He is the Creator and Provider. However, they thought that drawing closer to Him through worshipping idols pleases Him, according to His saying, “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.”” [Yunus: 18] This is their false belief. “…surely they took the Shayâtîn (devils) as Auliyâ’ (protectors and helpers) instead of Allâh, and think that they are guided.” [al-A’raf: 30]The devils urged them to do evil, such as worshipping the idols, angels, prophets, trees, stones and other things, so Allah refuted their evidence with their acknowledgement of Tawhid-ul-Rububiyyah and Tawhid-ul-Asma’ wal-Sifat against their denial of Tawhid-ul-Uluhiyyah. The One Who creates, provides, manages the affairs, gives life and causes death is the One Who deserves to be worshipped and obeyed (Glorified and Exalted be He). All His Names are a clear piece of evidence on His being the Only One who deserves to be worshipped; He is the Most Gracious, the Most Merciful, the Provider, the All-Knower, the Manager of all affairs, the Possessor of the Kingdom, the Omniscient, the Omnipotent and the Doer of whatever He wills. Having this great rank, He should be worshipped alone.All those names refer to great meanings; the Most Merciful indicates mercy; the Almighty indicates might; the Compassionate indicates compassion; the All-Hearer indicates that He hears His Servants’ Du’a (supplication); and the All-Seer indicates that He watches them all the time. These are the Most Beautiful Names that indicate great meanings, and all of them are ascribed to Allah (Glorified be He) in a way that befits Him in an incomparable way, according to His saying, “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura:11]He (Glorified be He) says, “And there is none co-equal or comparable unto Him.” [Al-Ikhlas: 4] The Sahabah (Companions of the Prophet) and his followers unanimously agreed to ascribing Allah’s Names and Attributes to Him in a way that befits Him, without Tahrif (distortion of the meaning), Ta’til (denial of Allah’s Attributes), Takyif (descriptive designation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His Creation). They also unanimously agreed that Istiwa’ (Allah’s rising over the Throne in a manner that befits Him), descent, hearing, seeing, talking and the rest of Allah’s Attributes and Names are all true.That is why Allah (Exalted be He) says, “And (all) the Most Beautiful Names belong to Allâh, so call on Him by them” [al-A’raf: 180]He should be invoked by His Names, such as “O Allah, the Most Gracious, the Most Merciful, the Almighty, the Oft-Forgiving! Forgive me, have mercy upon me” and so on. People should also invoke Allah (Exalted be He) by virtue of Tawhid and believing in Him, according to Allah’s saying, “Our Lord! Verily, we have heard the call of one (Muhammad صلى الله عليه وسلم) calling to Faith: ‘Believe in your Lord,’ and we have believed.” [Aal Imran: 193]There is a Hadith that states, “O Allah! I ask You, I bear witness that there is no Ilah (god) but You, the One, the Self-Sufficient Master, Who has not begotten, and has not been begotten, and to Whom no one is equal or comparable.” 1Thus, invoking Allah by virtue of Tawhid, believing in Him, confessing that Allah (Exalted be He) is the Lord and the Only One Who should be worshipped, and beseeching Him through righteous deeds are all means for answering Du’a, like what the people of the cave did.They were a group of people who entered a cave to seek shelter from the rain and spend the night there, so a rock fell and blocked the entrance of the cave, and they could not move it. They told each other that nothing would save them from this rock except invoking Allah (Exalted be He) by virtue of their righteous deeds. One of them invoked Allah (Exalted be He) by virtue of his dutifulness to his parents; the second one invoked Him by virtue of his abstinence from Zina (adultery); and the third one invoked Him by virtue of his fulfilling the Amanah (trust), so Allah (Exalted be He) made the rock fall and they came out. This Hadith was authentically reported from the Prophet (peace be upon him). This is one of the great miracles of Allah (Glorified and Exalted be He). He likes those who beseech Him by virtue of His Names and Attributes and their righteous deeds. However, beseeching Allah (Exalted be He) by the honor or the right of so-and-so is a Bid’ah (innovation in religion).When the Prophet (peace be upon him) was alive, the people used to invoke Allah (Exalted be He) through his Du’a and ask him to supplicate Allah for them, such as the days of the drought. While the Prophet (peace be upon him) was on the Minbar (pulpit), the people asked him to supplicate Allah (Exalted be He) for them, so he did, and his Du’a’ was answered. Sometimes, he used to go to the desert, offer two Rak’ahs (units of Prayer), give a Khutbah (sermon) and supplicate to Allah (Exalted be He). When he (peace be upon him) died, ‘Umar went to his uncle Al-‘Abbas who said, “O Allah, whenever there was drought, we used to request our Prophet (peace be upon him) to ask You for rain, and You would give us. Now, we beseech You through our Prophet’s his uncle. O Allah! Bless us with rain.” Al-‘Abbas supplicated to Allah, and the people said “Amen” after him, so Allah (Exalted be He) blessed them with rain. If Tawassul (supplicating to Allah by virtue of/ the status of) by the rank or the dead person had been permissible, ‘Umar and the Sahabah (may Allah be pleased with them) would not have gone to Al-‘Abbas; they would have rather supplicated Allah (Exalted be He) with the rank of the Prophet (peace be upon him), as he is great (peace be upon him), whether alive or dead.This indicates that the Messenger of Allah (peace be upon him) protected Tawhid and clarified that the Ummah should devote ‘Ibadah sincerely to Allah only; intend Him (Glorified and Exalted be He) with their hearts and deeds; and not worship anything else beside Him, whether a prophet, an angel, a Jinni, a sun, a moon or anything else.Allah (Glorified be He) imposed this upon His Servants in the Qur’an; He informed the Ummah that they should worship Him only and seek Him only. The Messenger of Allah (peace be upon him) accomplished this perfectly, protected Tawhid and warned against the means leading to Shirk. The Ummah should dedicate ‘Ibadah only to Allah; it is a right of Allah (Exalted be He) alone that no one else shares, according to His saying, “So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only.” [al-Zumar: 2]He (Glorified be He) also says, “So, call you (O Muhammad صلى الله عليه وسلم and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allâh) may hate (it).” [Ghafir: 14]He (Glorified be He) also says, “And your Lord has decreed that you worship none but Him.” [al-Isra: 23]He (Exalted be He) also says, “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [l-Fatihah: 5]He (Glorified and Exalted be He) also says, “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5]There are many Ayahs that stress this meaning. The Prophet (peace be upon him) said, “the right of Allah over His slaves is that they should worship Him and not associate anything with Him.” (Agreed upon by Imams Al-Bukhari and Muslim). 2This is known from the texts of the Qur’an and the Sunnah. That is why the scholars should do their best to clarify this truth through books, messages, media, sermons and every possible means, as it is the most important and the greatest obligation, and the basis of religion as previously mentioned. May Allah’s Peace and Blessings be upon our Prophet Muhammad, his family and Companions! Narrated by Al-Tirmidhy, Book on supplications, Chapter on what has been reported concerning comprehensive supplications, no. 3379; and Ibn Majah, Book on supplication, Chapter on Allah’s Most Supreme Name, no. 3847. ↩ Narrated by Al-Bukhari, Book on Jihad and military expeditions, Chapter on the name of a horse and donkey, no. 2644, Book on asking permission, Chapter on the one who answered with, “at your service”, no. 5796 ; and Muslim, Book on faith, no. 43, Chapter on whoever died associating none with Allah would enter Paradise. ↩ " }, { "title": "Advice of Allah's Book [Part 1]", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/advice-of-quran-1/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 06, 1442", "link": null, "summary": "Truly, the Qur'an contains guidance and light. It is the strong Rope and Right Path of Allah. It is the Wise Reminder, whoever adheres to it will be saved, whereas whoever is lead astray from it perishes.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, the Lord of all the Worlds, and the good end will be for the pious! Peace and blessings be upon Allah’s Servant, Messenger, Khalil (beloved, close elect), the one entrusted with His revelation and the best of His Creatures our Prophet, Imam (leader) and Master Muhammad ibn ‘Abdullah, and upon his family, his Companions, and those who follow his path and are guided by his teachings till the Day of Judgment.Truly, the Qur’an contains guidance and light. It is the strong Rope and Right Path of Allah. It is the Wise Reminder, whoever adheres to it will be saved, whereas whoever is lead astray from it perishes. Allah (Glorified and Exalted be He) says about His Glorious Book: “Verily, this Qur’ân guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allâh and His Messenger, Muhammad صلى الله عليه و سلم), who work deeds of righteousness, that they shall have a great reward (Paradise). And that those who believe not in the Hereafter, for them We have prepared a painful torment (Hell).” [al-Isra: 9-10]This is the Book of Allah that guides to that which is most just and right i.e. to the most upright, best, and most guiding way. It guides, leads, and calls to this way i.e. to bear witness to the Oneness of Allah, obedience to Him, and to avoid what He prohibits and abide by the limits He prescribed. This is the explanation for the most straight path. The Noble Qur’an is the means of attaining salvation. Allah (Glorified and Exalted be He) revealed it as a clarification of all things, a guide, a mercy, and glad tidings for the Muslims. Allah (Glorified be He) states in Surah Al-Nahl: 89: “And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allâh as Muslims).”Thus, the Noble Qur’an is a clarification of all things, a guide to the way of happiness, a mercy, and glad tidings. Allah (Glorified and Exalted be He) says: “Say: “It is for those who believe, a guide and a healing.”” [Fussilat: 44] It guides the hearts to the truth and heals them from the diseases of Shirk (associating others with Allah in His Divinity or worship), sins, Bid`ah (innovation in Religion), and deviations from the truth. It is a healing for the body from many diseases.It brings glad tidings to both humankind and Jinn, but Allah (Glorified be He) confined this to the believers, for it is they who follow its guidance and benefit from it. Otherwise, it would have been a healing for all, as Allah (Glorified and Exalted be He) says: “And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allâh as Muslims).” [al-Nahl: 89]Allah (Glorified be He) says: “Verily, this Qur’ân guides to that which is most just and right” [Al-Isra: 9]Thus, the Glorious Qur’an is a remedy for all the ailments of the heart: It is a remedy for the diseases of Shirk, acts of disobedience, and Bid`ah. It is also a remedy for the diseases of the body and society for those whose intentions are pure and whom Allah wills to cure. Allah (Glorified and Exalted be He) says: “(This is) a Book which We have revealed unto you (O Muhammad صلى الله عليه و سلم) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allâh and Islâmic Monotheism) by their Lord’s Leave to the Path of the All-Mighty, the Owner of all Praise.” [Ibrahim: 1]Thus, it is a Book with which Allah (Exalted be He) leads mankind out of the darkness of shirk, committing sins and Bid`ah, and dissension and disunity into the light of truth, guidance, agreement on good, and cooperation in righteousness and piety. This is the Straight Path of Allah i.e. bearing witness to the Oneness of Allah, fulfilling the duties He laid down, avoiding sins, exhorting one another to fulfill His Right and to avoid sins and disobedience of Him. This is the Straight Path of Allah; the true light and guidance and this is the most righteous path.Allah (Glorified be He) says in Surah Al-Anbiya’: 50: “And this is a blessed Reminder (the Qur’ân) which We have sent down: will you then (dare to) deny it?”Allah (Glorified be He) also says in Surah Ya-Sin: “This is only a Reminder and a plain Qur’ân. That he or it (Muhammad صلى الله عليه وسلم or the Qur’ân) may give warning to him who is living (a healthy minded - the believer), and that Word (charge) may be justified against the disbelievers (dead, as they reject the warnings).” [Yasin: 69-70] Thus, Allah (Glorified and Exalted be He) made His Book a reminder, warner, healing, and a guide.Thus, Allah (Glorified and Exalted be He) made His Book a reminder, warner, healing, and a guide. Therefore, it is obligatory upon every Mukallaf (person meeting the conditions to be held legally accountable for their actions) from among humankind or Jinn to follow its guidance, hold fast to it, and beware of contradicting it. Allah (Glorified and Exalted be He) says: “(This is) a Book (the Qur’ân) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember.” [Sad: 29]Allah (Glorified be He) also says: “And this is a blessed Book (the Qur’ân) which We have sent down, so follow it and fear Allâh (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell).” [Al-An’am: 155]Allah (Glorified and Exalted be He) says: “Do they not then think deeply in the Qur’ân, or are their hearts locked up (from understanding it)?” [Muhammad: 24]When ‘Aishah (May Allah be pleased with her) was asked: “O Mother of the believers, what was the character of the Prophet (peace be upon him)”, she replied: “It was the Qur’an (i.e. the characters mentioned in the Qur’an).” 1Allah (Exalted be He) says: “And Verily, you (O Muhammad صلى الله عليه وسلم) are on an exalted (standard of) character.” [al-Qalam: 4]This means that the Prophet (peace be upon him) used to think deeply about the Qur’an, recite it often, and apply what it says. So, his morals were the embodiment of the teachings of the Qur’an, whether in recitation; meditation; compliance to its orders; avoiding its prohibitions; arousing people’s interest in the obedience of Allah (Exalted be He) and His Messenger (peace be upon him); inviting people to all that is good; advising others for the sake of Allah; and other forms of goodness.Allah (Exalted be He) says: “We relate unto you (Muhammad صلى الله عليه و سلم) the best of stories” [Yusuf: 3] Thus, the Ever-Glorious Qur’an relates the best stories and gives the code of ethics by which the Prophet (peace be upon him) lived. My advice to all Muslims; men and women, mankind and Jinn, Arabs and non-Arabs, and scholars and seekers of knowledge, is to care for the Glorious Qur’an, recite it often, reflect upon its meanings, and understand it by night and day particularly at times when the heart is ready to meditate and understand. Those who find it difficult to memorize the Qur’an should recite it from the Mushaf (Qur’an, the Book) and whoever can memorize parts of it should recite of it as much as possible.Allah (Exalted be He) says: “So, recite you of the Qur’ân as much as may be easy for you.” [al-Muzzammil: 20] The one who just knows the alphabet should spell and read from the Mus-haf to learn more and anyone who does not have enough knowledge should learn from his mother, father, son, or wife if they are more learned than him. A female who does not have enough knowledge, should learn at the hand of her father, brother, husband, sister, and so on.In this way, people should also cooperate and exhort one another to contemplate, understand, and act upon this Ever-Glorious Book. There should be mutual cooperation between spouses, parents, sons, brothers, uncles, and aunts, and all Muslims. Allah (Glorified and Exalted be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety)” [al-Maidah: 2]He (Glorified be He) also says: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [al-‘Asr: 1-3]It is also narrated by Muslim in his Sahih (authentic) Book of Hadith on the authority of Jabir Ibn ‘Abdullah (may Allah be pleased with them) that the Prophet (peace be upon him) said to people in his Khutbah (sermon) on the Day of ‘Arafah in the Farewell Hajj: “I am leaving among you that which if you adhere to, you will never go astray - the Book of Allah. Thus, he (peace be upon him) enjoined them to observe the Book of Allah and assured them that they would not go astray if they held fast to it.” 2In another narration, the Prophet (peace be upon him) stated: “…The Book of Allah and my Sunnah”. The Sunnah of the Messenger (peace be upon him) receives authority from the Book of Allah, because Allah (Glorified be He) says: “And obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم)” [al-Maidah: 92]The Book of Allah orders obeying Allah (Exalted be He) and His Messenger (peace be upon him). Allah (Exalted be He) says: “Say: “Obey Allâh and obey the Messenger, but if you turn away, he (Messenger Muhammad صلى الله عليه وسلم) is only responsible for the duty placed on him (i.e. to convey Allâh’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).” [al-Nur: 54]Allah (Glorified and Exalted be He) says: “And obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم), and beware (of even coming near to drinking or gambling or Al-Ansâb, or Al-Azlâm, etc.)” [al-Maidah: 92]Allah also says: “He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh” [al-Nisa: 80] The Messenger (peace be upon him) exhorted us to obey the Ever-Glorious Qur’an and this exhortation includes practicing the Sunnah i.e. his sayings, deeds, and approvals as mentioned before.It is related on the authority of ‘Ali (may Allah be pleased with him) that the Prophet (peace be upon him) said: ‘There will be trials.’ He was then asked, ‘O Messenger of Allah! What is the way out?’ He replied, ‘The Book of Allah, in it are the tidings of what happened before you and the tidings of what shall happen after you and the laws to settle your disputes…’” 3It is the way to escape all trials. It leads to the path of safety, guides to the way of happiness, warns against the causes of destruction, calls to unifying the word of Muslims, and warns against disunity and disagreement. Allah (Exalted be He) says: “Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad صلى الله عليه وسلم) have no concern in them in the least.” [al-An’am: 159]Allah (Glorified and Exalted be He) says in this Ever-Glorious Book: “And be not as those who divided and differed among themselves after the clear proofs had come to them.” [Aal Imran: 105]“And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” [Aal Imran: 103] Thus, it calls to unity on the truth and exhorts to the truth, as Allah (Glorified be He) says: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd). This great concise Surah contains all that is good.” [al-‘Asr: 1-3]It left nothing of what is good but mentioned it and nothing of evil but warned against it.Those excluded in this Ayah are the winners among Jinn and humankind, males and females, the Arabs and the non-Arabs, the merchants and the poor, and the rulers and others. They are the ones who will be safe from loss. They have four characteristics: believing in Allah, acting righteously, exhorting one another to the truth, and exhorting one another to patience.Only these will be saved from loss, whereas others will be losers in proportion to how much they lack of these four traits. These successful Muslims believe in Allah (Exalted be He), in His Messenger (peace be upon him), in what Allah revealed, and in the authentic narrations reported from the Messenger (peace be upon him). They also believe in what Allah (Exalted be He) and His Messenger (peace be upon him) told regarding the Hereafter, Paradise, Hellfire, reckoning, retribution, and so on. They believe Allah is the only Worthy of worship and that He is only One God Who has no partner and that it is forbidden to worship any other.Allah (Glorified be He) says in His Glorious Book: “So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only.” [al-Zumar: 2]“And your Lord has decreed that you worship none but Him.” [al-Isra: 23]Allah (Exalted be He) says: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [al-Fatihah: 5]Allah (Exalted be He) also says: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5]Allah (Exalted be He) also says: “And your Ilâh (God) is One Ilâh (God - Allâh), Lâ ilâha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.” [al-Baqarah: 163]“Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affairs, Guardian) over all things.” [al-Zumar: 62]Allah (Glorified be He) says: “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).” [al-Dhariyat: 56]Allah (Glorified and Exalted be He) says: “O mankind! Worship your Lord (Allâh)” [al-Baqarah: 21]This is the basis of the Din (religion) of Islam and the core of faith, i.e. to believe that Allah is the Creator and the Provider and that none but Him is the true God, alone worthy of all worship and that to Him belongs the Most Magnificent Names and Exalted Attributes.There is none like unto Him and there is none co-equal to Him. He has no partner in worship, dominion, or arranging matters as Allah (Glorified be He) says: “Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists).” [al-Baqarah: 255]Allah (Exalted be He) also says: “Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One. “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. “He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.” [al-Ikhlas: 1-4]He (Exalted be He) also says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]Allah (Glorified be He) also says in Surah Al-Hajj: “That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood).” [al-Hajj: 62]He (Glorified be He) also says: “And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.” [al-Jinn: 18]There are many Ayahs that stress this meaning. In conclusion, it is obligatory on every Mukallaf, both Jinn and mankind, to worship Allah alone and to have absolute belief that Allah is the Creator and the Provider and that there is no creator except Allah (Exalted be He).There is no Lord except Him and none but Him (Glorified be He) is worthy of all worship. He is the One deserving to be worshipped through supplication, fear, hope, Salah (Prayer), Sawm (Fast), offering sacrifices, vows, and so on. All this should be dedicated to Allah Alone Who has no partner. Allah (Exalted be He) says: “So set you (O Muhammad صلى الله عليه وسلم) your face towards the religion (of pure Islâmic Monotheism) Hanîf (worship none but Allâh Alone). Allâh’s Fitrah (i.e. Allâh’s Islâmic Monotheism) with which He has created mankind.” [al-Rum: 30]Allah (Exalted be He) says: And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5] This is the meaning of “La ilaha illa Allah”. It means that there is no God worthy of worship but Allah.Allah (Exalted be He) says: “So know (O Muhammad صلى الله عليه وسلم) that, Lâ ilâha illallâh (none has the right to be worshipped but Allâh)” [Muhammad: 19] This means that none should be worshipped truly except Allah (Exalted be He). Whoever worships idols, dead people, trees, stones, angels, or prophets, has committed Shirk and has contradicted and broken the testimony that “there is no God but Allah” and contradicted Allah’s Saying (Exalted be He): “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5] And has contradicted Allah’s Saying (Exalted be He): “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).” [al-Dhariyat: 56]Among those committing Shirk (associating others with Allah in His Divinity or worship) are those worshipping graves, idols, trees, and stones. They seek the help of the dead and the blessings of their graves, supplicate to them, go around their graves seeking benefit, reward or protection from them. They may seek their help or ask them to endow them with children, support, or the like as done by the grave and idol worshippers or those who seek the help of stars, Jinn, angels, prophets, or other creatures. All this violates the testification that there is no God but Allah, and contradicts the belief in the Oneness of Allah.Allah (Glorified and Exalted be He) says: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5]He (Exalted be He) further says: “But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.” [al-An’am: 88]“And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allâh’s Messengers) before you: “If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” Nay! But worship Allâh (Alone and none else), and be among the grateful.” [al-Zumar: 65-66]“Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa: 48]“…Verily joining others in worship with Allâh is a great Zûlm (wrong) indeed.” [Luqman: 13]It is obligatory to believe in the Oneness of Allah and be sincere to Him in one’s Salah, Sawm, and other acts of worship. It is obligatory to avoid Shirk in slaughtering, taking vows, fearing, and hoping, and so on.It is obligatory to fear Allah (Exalted be He) and believe that He alone is one’s Lord and Creator. There is no Lord or Creator beside Him. One should believe that to Allah belongs the Exalted Attributes and the Most Magnificent Names and that there is nothing like unto Him, nor does He have an equal. Allah (Glorified and Exalted be He) says: “And (all) the Most Beautiful Names belong to Allâh, so call on Him by them” [al-A’raf: 180]“Then do not set up rivals unto Allâh (in worship)” [al-Baqarah: 22] i.e. peers and equals.Allah (Exalted be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]Allah (Exalted be He) also says, “Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One. “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. “He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.”” [al-Ikhlas: 1-4]It is also obligatory to acknowledge that every Mukallaf (person meeting the conditions to be held legally accountable for their actions) should believe that Allah (Glorified be He) is their Creator and the Creator and Owner of everything and that it is Allah Who is Worthy of worship and that He is the One True God. One will not be a true believer unless one believes that to Allah (Glorified be He) belongs the Most Magnificent Names and the Highest Attributes, and that all His Names are Most Beautiful and all His Attributes Most Sublime, and that there is nothing like unto Him or is His equal.Allah (Glorified be He) says: “Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One. “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. “He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.”” [al-Ikhlas: 1-4]He (Exalted be He) says: “Do you know of any who is similar to Him?” [Maryam: 65] i.e. there is no one who is similar to Him; there is no partner or co-equal to Him.Allah (Exalted be He) says: “Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped).” [al-Baqarah: 22] i.e. do not deem anything to be similar, nor a peer to be called upon beside Him.Allah (Exalted and Glorified be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11] Thus, Allah (Exalted be He) hears what His servants say, hears their supplication, and sees them. There is nothing like unto Him in His Self, His Names, His Hearing and Sight or any of His Attributes. He is the Perfect in everything whereas, His creatures have defects. Perfection in all aspects is confined to Allah (Exalted and Glorified be He) exclusively.You should reflect upon the Ever-Glorious Qur’an to understand this meaning. Contemplate the Qur’an from its beginning to its end; from Al-Fatihah (Opening Chapter of the Qur’an), the greatest and best Surah in the Qur’an, to the last Surah in the Mushaf: “Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One.” [al-Ikhlas: 1] And Mu’awwidhatayn (Surahs Al-Falaq and Al-Nas). Reflect upon and meditate on the Ever-Glorious Qur’an with a desire to work and attain benefit from it. Do not read it carelessly. Read it attentively and try to understand its meanings and ask scholars about what you cannot grasp although most of it, praise be to Allah, is clear to both the common and learned people who know the Arabic language.An example is the Ayah in which Allah (Glorified and Exalted be He) says: “Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (i.e. the best prayer - ‘Asr ). And stand before Allâh with obedience [and do not speak to others during the Salât (prayers)].” [al-Baqarah: 238]“And perform As-Salât (Iqâmat-as-Salât), and give Zakât and obey the Messenger (Muhammad صلى الله عليه وسلم) that you may receive mercy (from Allâh).” [al-Nur: 56]“He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh” [al-nisa: 80]“And perform As-Salât (Iqâmat-as-Salât), and give Zakât and bow down (or submit yourselves with obedience to Allâh) along with those who bow down (in prayer).” [al-Baqarah: 43]“Observing As-Saum (the fasting) is prescribed for you” [al-baqarah: 183]And: And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allâh, for those who are able to undertake the journey.” [Aal Imran: 97]“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansâb, and Al-Azlâm (arrows for seeking luck or decision) are an abomination of Shaitan’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.” [al-Maidah: 50]“…whereas Allâh has permitted trading and forbidden Ribâ (usury).” [al-Baqarah: 275]All these are clear Ayahs in which Allah (Glorified and Exalted be He) clarifies the lawful and the unlawful for His servants.Allah (Exalted be He) also prohibits injustice. He (Exalted be He) says: “And the Zâlimûn (polytheists and wrong-doers) will have neither a Walî (protector or guardian) nor a helper.” [al-Shura: 8]He (Glorified be He) says: “And whoever among you does wrong (i.e. sets up rivals to Allâh), We shall make him taste a great torment.” [al-Furqan: 19]So, servant of Allah, you should not wrong others with regard to their person, honor, or property.Read part two here Al-Nasa’i, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1601; Abu Dawud, Sunan, Book on Salah, no. 1342; and Ahmad Ibn Hanbal, Musnad, vol. 6, p. 91. ↩ Narrated by Muslim, Book on Hajj, no. 2137; Al-Tirmidhy, Book on merits and virtues, no. 3718. ↩ Narrated by Al-Tirmidhy, Book on the virtues of the Quran, no. 2831; and Al-Darimy, Book on the virtues of the Quran, no. 3197. ↩ " }, { "title": "Obedience to the ruler", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/obedience-to-the-rulers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442 AH", "link": null, "summary": "This ruling is general and its meaning is qualified by other Hadiths from the Sunnah, as both the Quran and the Sunnah are integrated and their rulings restrict each other. That is to say, the general meaning in the book of Allah can be defined by a Hadith of the Prophet (peace be upon him) and vice versa.", "category": ["rulership","hadiths"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Many questions raised about the statement that Your Eminence declared: “Obeying the ruler is Obligatory” and the Hadith: “He who obeys the commander (appointed by me) obeys me.” 1 Should we obey the ruler in everything?Answer:This is a Hadith related by Al-Bukhari and Muslim in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Abu Hurayrah in which the Prophet (peace be upon him) stated, “Whoever obeys the commander (appointed by me) obeys me and whoever disobeys the commander disobeys me.” 2Moreover, Allah (Glorified be He) states in His Glorious Book, “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority.” [al-Nisa: 59]This ruling is general and its meaning is qualified by other Hadiths from the Sunnah, as both the Quran and the Sunnah are integrated and their rulings restrict each other. That is to say, the general meaning in the book of Allah can be defined by a Hadith of the Prophet (peace be upon him) and vice versa. Thus, the Ayah under discussion is among the positions which the Sunnah confines its meaning. Allah (Exalted be He) stated, “…and those of you (Muslims) who are in authority.” [al-Nisa: 59]It is reported in the authentic Sunnah of the Prophet, “Obedience is obligatory only in what is good.” 3Those in authority should not be obeyed except in lawful matters. Similarly, parents, a husband, etc., should not be obeyed except in lawful matters as stated in aforementioned Hadith and the statement of the Prophet (peace be upon him) in the other Hadith, “No one is bound to obey a creature in defiance to the Creator.” 4When the Prophet (peace be upon him) said to the Sahabah (the Prophet’s companions, may Allah be pleased with them), You will be ruled by leaders and you will find from them good matters and abominable matters. They asked, “O Allah’s Messenger, what do you command us to do? Should not we declare war on them?” He (peace be upon him) said, “No, fulfill the rights due to them and ask Allah for the rights due to you.” 5According to another narration, he (peace be upon him) stated, “Give them their due rights and ask Allah for your rights.” 6According to another wording: “No, unless you see an evident infidelity on which you have a proof from Allah.” 7Another narration states: “No, so long as they establish Salah (prayer) among you.” 8Accordingly, submission and obedience to rulers are established by the authentic Hadiths but are restricted to the lawful matters. Al-Bukhari, Sahih, Book on Jihad and military expeditions, no. 2957; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 253. ↩ Narrated by Al-Bukhari, Book on Jihad and military expeditions, no. 2737; Muslim, Book on rulership, no. 3418; and Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 9655, and the wording is his. ↩ Narrated by, Al-Bukhari, Book on judgments; no. 6612; Muslim, Book on rulership, no. 3424. ↩ Narrated by Ibn Abu Shaybah, Al-Musannaf, Book on Jihad, no. 15564; Al-Suyuti, Al-Durr Al-Manthur, vol. 1, p. 177, reporting from Ibn Abu Shaybah. ↩ Narrated by Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 3458. ↩ Narrated by Al-Bukhari, Book on trials, no. 6529; and Al-Tirmidhi, Book on trials, no. 2116. ↩ Narrated by Al-Bukhari, Book on trials, no. 6532; and Muslim, Book on rulership, no. 3427. ↩ Narrated by Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 10792. ↩ " }, { "title": "Warning against seeking Fatwa from ignorant people and those who follow false doctrines", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/warning-against-seeking-fatwa-from-ignorant-people/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442", "link": null, "summary": "Lacking beneficial knowledge, their ultimate concern is to be at enmity with Islam and its followers. They seek to confuse Muslims with regard to their religion.", "category": ["refutals","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "His Eminence Shaykh Abdul-Aziz ibn Abdullah ibn Baz the Grand Mufty of Kingdom of Saudi Arabia, Chairman of Council of Senior Scholars and Departments of Scholarly Research and Ifta’, warned youth against asking for the opinion of the ignorant, half-educated people and followers of false doctrines who seek to sow the seeds of discord between Muslims and try to harm their Din (religion).In response to a question published in Al-Yawm newspaper on the role scholars can play in directing young people and warning them against adopting alien principles which incite them to rebel against their country, His Eminence said:It is the duty of scholars of the Qur’an and Sunnah (whatever reported from the Prophet) to convey to people the duties which Allah (Exalted be He) has ordered them to fulfill and to avoid what He has declared to be prohibited. They should warn them against obeying ignorant people who seek to sow seeds of discord between Muslims. Lacking beneficial knowledge, their ultimate concern is to be at enmity with Islam and its followers. They seek to confuse Muslims with regard to their religion. His Eminence reiterated the necessity of guarding against this sort of people. He called upon all people to only ask for the opinion of righteous and wise scholars who are well-versed in the Qur’an and Sunnah." }, { "title": "The Anti-Christ", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-dajjal/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442 AH", "link": null, "summary": "Al-Dajjal claims and makes things through which he confuses people. He is called Al-Dajjal due to his telling many lies and the extraordinary things he does, such as ordering the heaven to rain and the earth to grow plants and his killing of some people who will be brought to life again.", "category": ["fatwas","doomsday"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it stated that the One-Eyed Al-Dajjal reveals his leg or not?Answer:As far as we know, this is not mentioned in any Hadith. Yet revealing the leg is proven for Allah (Praised and Exalted be He) on the Day of Resurrection. Allah (Glorified be He) says: “(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate themselves (to Allâh), but they (hypocrites) shall not be able to do so.” [al-Qalam 42]It is obligatory to attribute this to Allah (may He be Praised and Glorified) in a manner befitting Him, for none of His creation resembles Him. Allah (Glorified and Exalted be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]Al-Dajjal claims and makes things through which he confuses people. He is called Al-Dajjal due to his telling many lies and the extraordinary things he does, such as ordering the heaven to rain and the earth to grow plants and his killing of some people who will be brought to life again. It will not take a long time till his affair be disclosed. At first he will claim that he is a prophet and then he will claim that he is the lord of mankind, which is the gravest lie and fraud. Allah (Exalted be He) will then order ‘Isa ibn Maryam (peace be upon him) to descend and kill him at the gate of Ludd in Palestine along with the Jews as indicated by several Hadiths reported from the Prophet (peace be upon him)." }, { "title": "Tawhid comes first", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawhid-comes-first/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442 AH", "link": null, "summary": "If a non-Muslim utters the testimony of faith out of firm belief, sincerity, and awareness of its meaning and acts according to this, they are regarded as Muslims.", "category": ["fatwas","tawhid"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it sufficient to utter the testimony of faith, namely La Ilah Illa Allah, Muhammad Rasul Allah (i.e. there is no one worthy of worship other than Allah, and indeed Muhammad is Allah’s Messenger), which is the first pillar of Islam or are there other things that must be fulfilled in order to have a perfect Islam?Answer:If a non-Muslim utters the testimony of faith out of firm belief, sincerity, and awareness of its meaning and acts according to this, they are regarded as Muslims. However, they are then required to offer Salah (Prayer) and abide by the rulings of Islam. When the Prophet (peace be upon him) thus sent Mu’adh to Yemen, he (peace be upon him) said to him: “Invite them to testify that none has the right to be worshipped but Allah, and that I am the Messenger of Allah. If they obey you in doing so, tell them that Allah has enjoined upon them five prayers during the day and night. If they obey you in doing so, tell them that Allah has made Zakah (obligatory charity) obligatory upon them which should be taken from the rich and distributed among the poor.” 1The Prophet (peace be upon him) only commanded them to perform Salah and pay Zakah after they had declared their belief in Tawhid (Oneness of Allah) and in the Messenger of Allah (peace be upon him). When a Kafir (disbeliever) does so, they will be considered Muslims. They are to be asked to perform Salah and abide by all the rulings of Islam. If they abstain from doing so, other rulings will apply to them. For example, if they abandon Salah, the ruler should give them a chance to repent but if they do not, they will have to be killed. Likewise, they will be given the due punishment of any other ruling that they violate. Narrated by Al-Bukhari, Book on Zakah, no. 1401; Muslim, Book on faith, no. 28; and Al-Tirmidhi, Book on Zakah, no. 567. ↩ " }, { "title": "Tafsir Surah Al-Baqarah Ayat 258", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-baqarah-258/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442 AH", "link": null, "summary": "This Ayah (Qur'anic verse) is very clear to whoever contemplates it. Ibrahim, Khalil Al-Rahman (the close friend of Allah), was sent to call his people to Tawhid (belief in the Oneness of Allah/ monotheism) and warn them against Shirk (associating others with Allah in His Divinity or worship).", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Please interpret the Saying of Allah (Glorified and Exalted be He): “Have you not looked at him who disputed with Ibrâhîm (Abraham) about his Lord (Allâh), because Allâh had given him the kingdom? When Ibrâhîm (Abraham) said (to him): “My Lord (Allâh) is He Who gives life and causes death.” He said, “I give life and cause death.” Ibrâhîm (Abraham) said, “Verily! Allâh brings the sun from the east; then bring it you from the west.” So the disbeliever was utterly defeated. And Allâh guides not the people, who are Zâlimûn (wrong-doers).” [al-Baqarah: 258]Answer:This Ayah (Qur’anic verse) is very clear to whoever contemplates it. Ibrahim, Khalil Al-Rahman (the close friend of Allah), was sent to call his people to Tawhid (belief in the Oneness of Allah/ monotheism) and warn them against Shirk (associating others with Allah in His Divinity or worship). At his time, there was a king, called Al-Namrudh, who claimed to be the lord of the worlds and was reportedly granted the reign of earth. The earth was ruled by four kings; two of them Kafirs (disbelievers), Al-Namrudh and Nebuchadnezzar, and two Muslims, Dhul-Qarnayn and Sulayman (Solomon), son of Dawud (David).In brief, Al-Namrudh was a stubborn tyrant who claimed kingship and lordship of the worlds. He claimed that he was able to grant life and death; therefore, Ibrahim said to him, “My Lord (Allâh) is He Who gives life and causes death.” The devilish Al-Namrudh said, “I give life and cause death.” A number of Mufassirs (exegetes of the Qur’an) mentioned that he brought before Ibrahim two persons sentenced to death and forgave one and killed the other and claimed that this was the meaning of giving life and causing death. He forgave the one sentenced to death and claimed that he gave him life. This is mere arrogance and deception; for this is not what Ibrahim meant; he meant bringing out a living creature from a dead stone, Nutfah (mixed drops of male and female sexual discharge) and earth. This could only be made by Allah (Glorified and Exalted be He).Allah Alone brings forth plants and gives life to the Nutfah until it turns into sperms. What Ibrahim meant was that this could be done only by Allah. However, Al-Namrudh was arrogant and tried to deceive Ibrahim, so the latter sought another argument which was clearer to people, so that the former could not say a word. Ibrahim (peace be upon him) pointed out to Al-Namrudh that Allah causes the sun to rise in the east, so if he was a lord as he claimed he should cause it to rise in the west. Al-Namrudh was confounded and people got to know that his schemes were false and that he was a weak creature that could not cause the sun to rise in the west instead of the east. People got to know his falsehood and arrogance and the truth of what Ibrahim (peace be upon him) said." }, { "title": "Ruling on reciting Quran over the dead", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-recite-quran-over-the-dead/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442", "link": null, "summary": "Reciting the Quran over or for the sake of the dead is bidah and taking rewards for that is impermissible, for there is no legal foundation in this regard.", "category": ["funerals","bidah","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": "Shaykh Ibn Baz", "muftis": null, "content": "Question:Some people recite the Qur’an by the grave for/over the dead in return for certain rewards. Do the dead avail of this recitation? When a person dies, people here are accustomed to recite the Qur’an, slaughter animals, and make banquets. Is this permissible?Answer:Reciting the Qur’an over or for the sake of the dead is Bid’ah (innovation in religion) and taking rewards for that is impermissible, for there is no legal foundation in this regard. Acts of worship may only be established by means of legal evidence and no act is permissible unless prescribed by Allah. The Prophet (peace be upon him) said, “Whoever introduces things extraneous to our affair i.e. religion, will have them rejected.” Agreed upon its authenticity i.e. reported by Al-Bukhari and Muslim 1.Similarly, slaughtering animals and preparing food for the sake of the dead, are all unacceptable Bid`ahs, which are impermissible to observe at any time, for there is no legal text of the pure Shari’ah to lend it support. It is an act of the period of ignorance. The Prophet (peace be upon him) said, “Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: Boasting of forefathers, reviling other peoples’ genealogies, seeking rain by stars, and lamentation.” 2He (peace be upon him) also said, “If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.” Reported by Muslim in his Sahih Book. 3It is also reported from Jarir Ibn ‘Abdullah Al-Bajaly (may Allah be pleased with him) that he said, “We used to consider sitting with the family of the deceased and making food for mourners after burial as sort of wailing.” Reported by Imam Ahmad through a reliable chain of narrator. 4It was not of the conduct of the Prophet (peace be upon him) and his Companions to recite the Qur’an, slaughter animals, and make banquets upon the death of any of them. This a heinous Bid’ah. So, it is obligatory to avoid and warn people against it. Scholars, especially, should forbid people from committing unlawful acts that Allah (Exalted be He) prohibits and they have to reprimand the ignorant and the fool to come back to the straight path that Allah (Exalted be He) enacted for His servants.Thus, their states and societies will be reformed. The rites of Islam are manifested and the signs of ignorance have disappeared. It is recommended for neighbors and relatives to prepare food for the family of the dead. When the news of the death of Ja’far ibn Abu Talib reached the Prophet (peace be upon him), he said, “Prepare food for the family of Ja’far for they are occupied with this affliction.” Reported by Imam Ahmad and the Compiler of Sunan (Abu Dawud, Al-Tirmidhy, Al-Nasa’i and Ibn Majah) through an authentic chain of transmission 5.May Allah guide us and all Muslim and grant us all success. He is Generous and Gracious. 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. ↩ Muslim, Sahih, Book on funerals, no. 934; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 343. ↩ Narrated by Muslim, Book on funerals, no. 1550. ↩ Ibn Majah, Sunan, Book on funerals, no. 1612; Book on remembrance of Allah, supplication, repentance, and seeking forgiveness, 2, p. 204. ↩ Narrated by Al-Tirmidhi, Book on funerals, no. 919; Abu Dawud, Book on funerals, no. 2725; Ibn Majah, Book on funerals, no. 1599, and the wording is his; and Ahmad, Section on Hadiths of the members of the Prophet*s family, no. 1660. ↩ " }, { "title": "Revelation of Hadith", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hadith-is-wahy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442 AH", "link": null, "summary": "As for the Hadith, Allah (Exalted be He) revealed them to the Prophet (peace be upon him) through Jibril. At other times, Jibril would assume the form of a human and say the revelation, as was related in a Hadith Sahih (authentic Hadith) on the authority of 'Aishah (may Allah be pleased with her).", "category": ["hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Your Eminence, Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz (may Allah protect you from every evil), would you kindly answer my question! As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) Allah (Glorified and Exalted be He) revealed the Qur’an to the Messenger of Allah (peace be upon him) through the Wahy (Revelation). How was the Hadith revealed?Answer:Wa ‘alaykum as-salamu warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you too!). Allah (Exalted be He) revealed the Glorious Qur’an to Prophet Muhammad (peace be upon him) through the most honorable angel; Jibril (Gabriel, peace be upon him). Allah (Glorified and Exalted be He) says in Surah Al-Shu’ara’: 92-95: “And truly, this (the Qur’ân) is a revelation from the Lord of the ‘Alamîn (mankind, jinn and all that exists), Which the trustworthy Rûh [Jibrîl (Gabriel)] has brought down Upon your heart (O Muhammad صلى الله عليه وسلم) that you may be (one) of the warners, In the plain Arabic language.”Allah (Glorified and Exalted be He) also says in Surah Al-Dukhan: 1-4: “Hâ.-Mîm. [These letters are one of the miracles of the Qur’ân and none but Allâh (Alone) knows their meanings]. By the manifest Book (this Qur’ân) that makes things clear. We sent it (this Qur’ân) down on a blessed night [(i.e. night of Al-Qadr, Sûrah No. 97) in the month of Ramadân - the 9th month of the Islâmic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments.”He (Glorified be He) also says: “Verily, We have sent it (this Qur’ân) down in the night of Al-Qadr (Decree). And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allâh in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).” [al-Qadr: 1-3]Laylat-ul-Qadr (the Night of Decree) is the best night and it is one of the last ten days of Ramadan. Allah (Glorified and Exalted be He) says in Surah Al-Baqarah: 185: “The month of Ramadan in which was revealed the Qur’ân.”As for the Hadith, Allah (Exalted be He) revealed them to the Prophet (peace be upon him) through Jibril. At other times, Jibril would assume the form of a human and say the revelation, as was related in a Hadith Sahih (authentic Hadith) on the authority of ‘Aishah (may Allah be pleased with her). Allah is the Grantor of success. As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)" }, { "title": "Deceitful acts of dervishes", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dervish/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442", "link": null, "summary": "These people are liars and imposters and their acts have no origin in Shari'ah (Islamic law). They use certain techniques that deceive people to think that they are stabbing themselves while they are not.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on people who call themselves “dervish” who stab themselves with daggers and knives and do similar acts? Instead of invoking Allah, they invoke Al-Rifa’i. What is the Islamic ruling on that? Is there any evidence supporting the legality of their acts? May Allah reward you the best!Answer:These people are liars and imposters and their acts have no origin in Shari’ah (Islamic law). They use certain techniques that deceive people to think that they are stabbing themselves while they are not. However, they are deceiving people and bewitching their eyes, as Allah (Exalted be He) says about the sorcerers of Fir’awn; they struck terror into people and bewitch their eyes. Thus, this type of imposters and liars should not be believed in what they are doing since it has no basis. They are just liars deceiving people, whether they invoke Al-Rifa’i or anyone else.It is major Shirk (associating others with Allah in His Divinity or worship) to invoke Al-Rifa’i, ask the Messenger of Allah to grant victory or intercession or to call upon ‘Ali. Some people say, “O my master ‘Ali!”, “O Husayn”, “O so-and-so”, “O my master Al-Badawi” or the like. All of these invocations fall under major Shirk and worshiping other than Allah (Exalted be He). Other types are worshiping graves, Al-Lat and Al-‘Uzza (idols of pagan Arabs) and other false gods. This is major Shirk and we seek Allah’s Refuge from it.Furthermore, those who stab themselves with daggers and knives are only deceiving people and their practice has no basis in religion. They are mere imposters and Muslim rulers in their countries should punish them with Ta’zir (discretionary punishment) and discipline them until they make Tawbah (repentance to Allah) from their evil deeds." }, { "title": "Bidahs committed in funerals", "date": "2020-08-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/bidahs-committed-in-funerals/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 6, 1442", "link": null, "summary": "Such traditions are baseless in the purified Shariah. Rather, they are bid'ahs related to Jahiliyyah.", "category": ["funerals","bidah","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": "Shaykh Ibn Baz", "muftis": null, "content": "Question:What is the ruling on some of the traditions observed in funerals such as holding banquets, reciting the Ever-Glorious Qur’an, and marking the passage of forty days or a year after the death of a person?Answer:Such traditions are baseless in the purified Shari’ah (Islamic law). Rather, they are Bid’ahs (innovations in religion) related to Jahiliyyah (pre-Islamic time of ignorance). Holding a banquet for the death of someone and inviting the neighbors and the relatives to it is a Bid’ah which is not permissible. Likewise, observing such matters every week or at the passage of a year is an act of Jahiliyyah. It is prescribed for the family of the deceased to practice patience seeking the reward from Allah and to say as the patient people say “To Allah We belong, and to Him we shall return” and Allah promises them a lot of good things.Allah (Glorified be He) says: “They are those on whom are the Salawât (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah: 157]There is nothing wrong with their preparing the usual food for themselves or when a guest visits them, based upon the generality of such evidences. It is prescribed for their relatives and neighbors to make food for them and deliver it to them, for it is authentically reported that when the Messenger of Allah (peace be upon him) was informed of the killing of Ja’far ibn Abu Talib (may Allah be pleased with him) in Mu’tah in the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), he said to his family: “Make food for the family of Ja’far, for there has come unto them something that is distracting them.” 1This indicates the permissibility of sending food to the family of the deceased on the days of mourning by the relatives or others. Narrated by Al-Tirmidhi, Book on funerals, no. 919; Abu Dawud, Book on funerals, no. 2725; Ibn Majah, Book on funerals, no. 1599, and the wording is his; and Ahmad, Section on Hadiths of the members of the Prophet*s family, no. 1660. ↩ " }, { "title": "How to cure hardheartedness", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/cure-hardheartedness/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "The causes of hardheartedness include sins, being heedless and befriending the heedless and the dissolute.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What are the causes of hardheartedness and how can we cure it?Answer:The causes of hardheartedness include sins, being heedless and befriending the heedless and the dissolute. Conversely, obeying Allah (Glorified and Exalted be He), befriending good people, busying oneself with reciting Qur’an, Dhikr (remembrance of Allah) and asking Allah’s Forgiveness soften the heart and bring tranquility. Allah (Exalted be He) states, “…verily, in the remembrance of Allâh do hearts find rest.” [al-Ra’ad: 28]" }, { "title": "Tafsir Surah Yusuf Ayat 106", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-yusuf-106/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "Scholars like Ibn 'Abbas and others explained that this Ayah means that whenever asked who created the heavens and the earth, the unbelievers would say 'It is Allah'. Yet, they worshipped idols like Al-Lat, Al-'Uzza, and other deities.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Allah (Exalted be He) says: “And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are Mushrikûn i.e. polytheists. See Verse 6: 121].” [Yusuf: 106] What is the meaning of this Ayah? What is meant by “attributing partners unto Him”?Answer:Scholars like Ibn ‘Abbas and others explained that this Ayah means that whenever asked who created the heavens and the earth, the unbelievers would say “It is Allah”. Yet, they worshipped idols like Al-Lat, Al-‘Uzza, and other deities. They called on them for help and sacrificed animals for their pleasure. Their declaration of Allah’s Power confirms their belief in Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship, Allah being the only Lord). However, attributing partners to Allah (Exalted be He) renders this belief null and void and of no benefit for them. Abu Jahl and his likes believed in Allah as their Creator and Sustainer and that He created the heavens and the earth. But this belief availed them nothing because they ascribed partners to Allah by worshipping idols. This is the meaning of the Ayah according to what is reported from the eminent Muslim scholars." }, { "title": "Tafsir Surah Al-Qalam Ayat 42", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-qalam-42/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "The Messenger of Allah (peace be upon him) explained this Ayah (Qur'anic verse) saying that Allah (Glorified be He) will come on the Day of Resurrection and reveal His Shin to His believing Slaves.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the Tafsir (explanation/exegesis of the meanings) of Allah’s Statement: “(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate themselves (to Allâh), but they (hypocrites) shall not be able to do so.” [al-Qalam: 42]?Answer:The Messenger of Allah (peace be upon him) explained this Ayah (Qur’anic verse) saying that Allah (Glorified be He) will come on the Day of Resurrection and reveal His Shin to His believing Slaves. It will be a sign for the believers, which when He reveals, they will know Him and follow Him. The Noble Ayah should be understood according to what was mentioned in the Hadith, which is Allah’s revealing of His Shin. This is one of the Attributes such as befits Allah’s (Glorified and Exalted be He) Majesty and Grandeur that does not resemble any of His Creation in any way.The same applies to other Attributes, such as His Face, His Hands, His Foot, His Eyes, and other Attributes which are authentically established in Nusus (Islamic texts from the Qur’an or the Sunnah). Also, anger, love, hatred, and all Attributes with which He has described Himself in the Noble Qur’an and which the Prophet (peace be upon him) reported. Allah (Exalted be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One. “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. “He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.”” [al-Ikhlas: 1-4]This is the opinion adopted by Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) of the Sahabah (Companions of the Prophet) and the scholars who followed them in righteousness. May Allah grant us success." }, { "title": "Tafsir Surah Maryam Ayat 71", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-maryam-71/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "This phrase means passing over (the Sirat) as it was proved by authentic Hadith reported from the Prophet (peace be upon him). Allah will save those who fear Allah and leave the Mushriks (those who associate others with Allah in His Divinity or worship) and wrongdoers therein humbled on their knees.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is meant by His (Glorified be He) Saying, “And there is none of you except he will come to it.” [Maryam: 71] And does the phrase “will come to it” mean entering Hell or passing over the Sirat (the bridge over the Fire)?Answer:This phrase means passing over (the Sirat) as it was proved by authentic Hadith reported from the Prophet (peace be upon him). Allah will save those who fear Allah and leave the Mushriks (those who associate others with Allah in His Divinity or worship) and wrongdoers therein humbled on their knees. Allah (Glorified be He) states, “Then We shall save those who used to fear Allâh and were dutiful to Him. And We shall leave the Zâlimûn (polytheists and wrongdoers) therein (humbled) to their knees (in Hell).” [Maryam: 72]The disbelievers and sinners are to be led to the Sirat. The sinners will cross it according to their deeds: some will cross it safely, some will be snatched and then saved and some will be thrown into the Fire. However, they will not abide therein forever; they will be punished for a fixed period of time. The disbelievers will abide therein forever. Allah (Glorified and Exalted be He) states in Surah Al-Baqarah concerning the disbelievers, “Thus Allâh will show them their deeds as regrets for them. And they will never get out of the Fire.” [al-Baqarah: 167]And in Surah Al-Ma’idah, “Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment. They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment.” [al-Maidah: 36-37]There are many Ayahs to this effect. We ask Allah to grant us safety and protection from the abode of the dwellers of the Hell." }, { "title": "Tafsir Surah Al-Furqan Ayat 68-69", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-furqan-68-69/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "These great Ayahs warn against Shirk (associating others with Allah in His Divinity or worship), Qatl (murder), and Zina (sexual intercourse outside marriage). ", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the meaning of Allah’s Saying: “And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse - and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;” [al-Furqan: 68-69] Do these Ayahs (Qur’anic verses) mean that a person who commits all of the three mentioned major sins will abide in Hellfire forever or that applies to whoever commits only one of them?Answer:These great Ayahs warn against Shirk (associating others with Allah in His Divinity or worship), Qatl (murder), and Zina (sexual intercourse outside marriage). Thus, whoever commits all or any of these major sins is threatened by Allah’s Saying: “…and whoever does this shall receive the punishment.” [al-Furqan: 68]The punishment is a valley in Hellfire according to one view or, as another opinion states, a grievous torment which is explained by Allah’s Saying: “The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;” [al-Furqan: 69]At the same time, these three major sins have different degrees.Shirk is the worst crime and the gravest sin. Whoever commits it will abide eternally in Hellfire and will never be brought out of it. The foregoing is explicitly stated by Allah (Exalted be He) in Surah (Qur’anic chapter) Al-Tawbah: “It is not for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), to maintain the Mosques of Allâh (i.e. to pray and worship Allâh therein, to look after their cleanliness and their building,), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide.” [al-Tawbah: 17]“But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.” [al-An’am: 88]Allah (Glorified and Exalted be He) also says: “And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allâh’s Messengers) before you: “If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” [al-Zumar: 65]Moreover, He (Exalted be He) tells about Mushriks (people who associate others with Allah in His Divinity or worship): “They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment.” [al-Maidah: 37]There are many other Ayahs that indicate the same meaning.Accordingly, Muslim scholars are unanimously agreed that a Mushrik (one who associates others with Allah in His Divinity or worship) who dies before making Tawbah (repentance to Allah) will abide eternally in Hellfire and will never be admitted to Jannah (Paradise) or forgiven. Allah (Exalted be He) says: “Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers.” [al-Maidah: 72]“Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa: 48]Thus, Allah (Exalted be He) makes His Forgiveness forbidden to Mushriks and declares that all sins other than Shirk may or may not be forgiven subject to His Will. It is worthy to mention that among the types of Shirk that make a person (who had received Da‘wah ‘calling to Islam’ but did not repent before death) liable to abide eternally in Hellfire is to make Du‘a’ (supplication) to any of the deceased prophets, Awliya’ (pious people) or to the angels, Jinn (creatures created from fire), idols, stones, or stars.Examples of making such Du‘a’s (supplications) are when some people say: “O my Master, I seek your protection, I defend myself by your power, support me, cure the diseased, help! Help!…and so on.” Moreover, vowing or sacrificing for the sake of other than Allah (Exalted be He) is another type of Shirk that makes a person liable to the same punishment for all these are forms of ‘Ibadah (worship) that must not be offered to other than Allah, as He (Glorified and Exalted be He) says: “And your Lord has decreed that you worship none but Him.” [al-Isra: 23]“And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salât (Iqâmat-as-Salât) and give Zakât, and that is the right religion.” [al-Bayyinah: 5]“And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.” [al-Jinn: 18]Moreover, Allah (Exalted be He) teaches in Surah Al-Fatihah: “You (Alone) we worship, and You (Alone)” [al-Fatihah: 5]we ask for help (for each and everything). There are many other Ayahs to the same effect.As for the second and third crimes i.e. murder and Zina, they are of less gravity than Shirk as long as their perpetrator does not regard them as being Halal (lawful), but they have been seduced by Satan to commit murder because of hatred or enmity; or to follow their whims and commit Zina while they know that murder - not for a just cause according to Islamic law - and Zina are Haram (prohibited). The perpetrators of such crimes (major sins) will abide temporarily in Hellfire, unless Allah (Exalted be He) forgives them because of specific good deeds they have done, Tawbah they made before they died, Shafa‘ah (intercession), or the Du‘a’ of other Muslims for them, besides other means for having sins forgiven. The case of the perpetrators of these two crimes is subject to Allah’s Will and Wisdom. Thus, many people will be punished for their sins, but will then be taken out of Hellfire by virtue of Allah’s Mercy (Glorified be He) either through Shafa‘ah, such as the special Shafa‘ah of Prophet Muhammad (peace be upon him) or that of angels, children who died before reaching puberty or believers.Thus, Allah (Exalted be He) will bring them out of Hellfire by virtue of their Shafa‘ah for them after having spent the period that Allah (Exalted be He) decreed for them there. Nevertheless, a number of believers in Tawhid (belief in the Oneness of Allah) will remain in Hellfire for not deserving Shafa‘ah; Allah shall bring them out of it just by His Mercy, for having died while believing in Tawhid and having faith in Him. However, they will be punished in Hellfire for their sins and bad deeds and when they are purified, Allah (Exalted be He) will take them out of Hellfire after the expiry of the period that He decreed for them to spend in the Fire. It is only by the Mercy of Allah (Glorified and Exalted be He) that they will sprout like a seed does in the silt carried by a flood and when they are fully recreated, He (Exalted be He) will admit them to Jannah. The foregoing is supported by more than one authentic Hadith Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) from the Messenger of Allah (peace be upon him).Thus, it is clear that a sinner, such as a murderer or an adulterer, will not abide in Hellfire in the same manner as Kafirs (disbelievers) will, but only for a specific period of time that comes to an end, for Allah (Glorified and Exalted be He) says: “…and he will abide therein in disgrace” [al-Furqan: 69] This is only a temporary stay that differs from that of the Mushriks. The same applies to the threat which is given to whoever commits suicide. May Allah protect us." }, { "title": "Tafsir Surah Fatir Ayat 28", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-fatir-28/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "This lofty Ayah indicates that those who possess knowledge about Allah, His Din (Religion), His Glorious Book, and the Sunnah of His Prophet have the most perfect fear of Allah (Glorified be He) among mankind.", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Please provide the (explanation/exegesis) of the Saying of Allah, “It is those who have knowledge among His slaves that (most) fear Allâh.” [Fatir: 28]Answer:This lofty Ayah indicates that those who possess knowledge about Allah, His Din (Religion), His Glorious Book, and the Sunnah of His Prophet have the most perfect fear of Allah (Glorified be He) among mankind. Thus, the Ayah means that those who have complete fear of Allah are those who know their Lord through His Names and Attributes and His Great Right and they are aware of His Shari‘ah (Divine Law) and believe in the blessings stored for those who fear Him and the punishment stored for those who forsake and disobey Him. Hence, because of their profound knowledge about Allah, they are the most fearful and reverential towards Allah; and at the head of them are the prophets and messengers (peace be upon them) and then their succeeding scholars who possess knowledge about Allah and His Din but their fear is in varying degrees. However, the Ayah does not mean that no one fears Allah except the scholars (those who possess knowledge).All Muslims and believers, males and females, fear Allah, but their fear is in varying degrees and not of the same grade. Therefore, the more the believer possesses knowledge about Allah and comprehends His Din, the greater is their fear of Allah. If their knowledge is less, so is their understanding and awareness of Allah and His Din and subsequently their fear of Allah. Thus, people are of varying degrees in this matter and so are the scholars as already stated. The more there is knowledge about Din, the greater there is fear of Allah and the less there is knowledge about Din, the less there is fear of Allah.That is why Allah (Glorified and Exalted be He) says: “Verily, those who believe [in the Oneness of Allâh, and in His Messenger Muhammad صلى الله عليه وسلم) including all obligations ordered by Islâm] and do righteous good deeds, they are the best of creatures. Their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow. They will abide therein forever, Allâh will be pleased with them, and they with Him. That is for him who fears his Lord.” [al-Bayyinah: 7-8]Allah (Exalted be He) also says: “Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter), theirs will be forgiveness and a great reward (i.e. Paradise).” [al-Mulk: 12]There are many Ayahs conveying this meaning. May Allah grant us success." }, { "title": "Tafsir Surah Al-Baqarah Ayat 256", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-baqarah-256/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "Allah (Exalted be He) says, 'There is no compulsion in religion.' [al-Baqarah: 256] Is this Ayah confined in application to the Jews and Christians or is it general in meaning?", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Allah (Exalted be He) says, “There is no compulsion in religion.” [al-Baqarah: 256] Is this Ayah confined in application to the Jews and Christians or is it general in meaning?Answer:The scholars hold two different views on this Ayah.First: it and its like are abrogated by the Ayah of the sword in which Allah says, “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islâmic calendar) have passed, then kill the Mushrikûn (See V.2:105) wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush.” [al-Tawbah:5]And the other Ayahs which convey the same meaning such as Allah’s Saying, “And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allâh) and the religion (worship) will all be for Allâh Alone [in the whole of the world].” [al-Anfal: 39]Second: This Ayah addresses People of the Book and those who are equal to them, such as the Magi. If they pay Jizyah (poll tax required from non-Muslims living in an Islamic state), they should not be forced to accept Islam as Allah says, “Fight against those who (1) believe not in Allâh, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allâh and His Messenger Muhammad (صلى الله عليه وسلم) (4) and those who acknowledge not the religion of truth (i.e. Islâm) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.” [al-Tawbah: 29]The Prophet (peace be upon him) “received the Jizyah from the Magi of Hajar.” 1Therefore, this Ayah can not stand as a proof for those who claim that Jihad (fighting/striving in the Cause of Allah) is not an obligation.Moreover, the Hadith of Buraydah ibn Al-Hasib that is related in Muslim’s Sahih stresses this meaning. The Hadith says: “When the Prophet (peace be upon him) appointed anyone as the leader of an army or detachment, he would exhort him to fear Allah and to be good to the Muslims who were with him. At the end of the Prophet’s advice, he (peace be upon him) said: If they (the disbelievers) refuse to accept Islam, demand from them the Jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the Jizyah, seek Allah’s Help, and fight them.” 2According to the majority of scholars, this is applied to the People of the Book and those who are regarded as equal to them such as the Magi, according to the majority of scholars as a means of reconciliation between the Hadith and the above mentioned Ayah in Surah Al-Tawbah and the like Ayahs. Al-Bukhari, Sahih, Book on Jizyah, no. 3157; Al-Tirmidhy, Sunan, Book on military expeditions, no. 1586; Abu Dawud, Sunan, Book on tribute, rulership, and spoils, no. 3043; Ahmad ibn Hanbal, Musnad, vol. 1, p. 191; and Al-Darimy, Sunan, Book on military expeditions, no. 2501. ↩ Muslim, Sahih, Book on Jihad and military expeditions, no. 1731; Al-Tirmidhy, Sunan, Book on military expeditions, no. 1617; Abu Dawud, Sunan, Book on Jihad, no. 2612; Ibn Majah, Sunan, Book on Jihad, no. 2858; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 358. ↩ " }, { "title": "Tafsir Surah Al-Nisa Ayat 145", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tafsir-surah-al-nisa-145/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "The hypocrites are those who make a false pretense of Islam, whereas they are hiding otherwise. They claim to be Muslims, although deep down they disbelieve in Allah and belie the Messenger (peace be upon him).", "category": ["quran"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Allah (Exalted be He) says in His Noble Book (what means): “Verily, the hypocrites will be in the lowest depth (grade) of the Fire” [al-Nisa: 145] What is meant by hypocrisy and hypocrites in this Ayah (Qur’anic verse)? Please clarify their meaning.Answer:The hypocrites are those who make a false pretense of Islam, whereas they are hiding otherwise. They claim to be Muslims, although deep down they disbelieve in Allah and belie the Messenger (peace be upon him). These are the hypocrites who are so called because they show Islam, while hiding Kufr (disbelief). Allah (Glorified and Exalted be He) says: “And of mankind, there are some (hypocrites) who say: “We believe in Allâh and the Last Day” while in fact they believe not. They (think to) deceive Allâh and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy)” [al-Baqarah: 8-10] (namely doubt and suspicion) “…and Allâh has increased their disease. A painful torment is theirs because they used to tell lies.” [al-Baqarah: 10] This theme is continued in the Ayahs following them in Surah Al-Baqarah.These are the hypocrites who disbelieve in Allah and belie His Messengers (peace be upon them). Allah (Glorified and Exalted be He) says: “Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little. (They are) swaying between this and that, belonging neither to these nor to those” [al-Nisa: 142-143]This means that they vacillate between the Kafirs (disbelievers) and the Muslims; at times they support the Kafirs when they prevail and achieve victory and at other times they support the believers when they prevail and achieve victory. They are not steadfast; their Din (religion) is not constant, and their Iman (Faith) is not solid. They waver between the state of Kufr and the state of Iman, and between the Kafirs and the Muslims. Allah (Exalted be He) has disclosed their Kufr in His Saying: “And nothing prevents their contributions from being accepted from them except that they disbelieved in Allâh and in His Messenger (Muhammad صلى الله عليه وسلم), and that they came not to As-Salât (the prayer) except in a lazy state, and that they offer not contributions but unwillingly. So let not their wealth nor their children amaze you (O Muhammad صلى الله عليه وسلم); in reality Allâh’s Plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.” [al-Tawbah: 54-55] Such are the hypocrites. We ask Allah to grant us safety and protection." }, { "title": "Some Sufi shaykhs pay a great deal of attention to making domes on graves and people believe in its usefulness and blessings", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sufi-shaykhs-bulding-domes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "Sitting on graves is not permissible as it is desecration of the graves. Therefore, it is not permissible to urinate or defecate on them or to do any act that is considered desecration of graves.", "category": ["sects","funerals"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some Sufi shaykhs pay a great deal of attention to making domes and graves and people believe in their usefulness and blessings. If this is not lawful, what is your advice to those people, as they are considered as religious examples for a large number of people? Appreciate your guidance, may Allah guide you.Answer:The advice to Sufi and other scholars is to hold on to what is stated in Allah’s Book (the Qur’an) and the Sunnah of His Messenger (peace be upon him) and to teach this to people. Moreover, I exhort them not to follow their antecedents in anything that opposes the Qur’an and the Sunnah. Religion is not to be acquired through imitation of shaykhs or others; it is to be taken from the Book of Allah, the Sunnah of His Messenger, Muhammad (peace be upon him), what was unanimously agreed upon by scholars and what was related about Sahabah (Companions of the Prophet, may Allah be pleased with them). This is how the knowledge of Religion is acquired, not through imitation of individuals, Sufi shaykhs or others. The authentic Sunnah of Allah’s Messenger (peace be upon him) illustrates that it is not permissible to build Masjids, domes or anything else over graves for this is prohibited according to the sayings of the Messenger (peace be upon him).Among these sayings is that which is related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of ‘Aishah (may Allah be pleased with her). She said that Allah’s Messenger (peace be upon him) said: “Allah cursed the Jews and the Christians; they used the graves of their prophets as places of worship.” She said: “(He said so) warning against what they did.” 1Moreover, it is also related in the Two Sahih Books of Hadith on the authority of Um Salamah and Um Habibah (may Allah be pleased with them both): “They told the Prophet about a church they saw in Abyssinia (Ethiopia) and the pictures hung in it. The Prophet (peace be upon him) said, “When a righteous man died amongst those people, they would build a place of worship over his grave, and then they put those pictures in it. Indeed, they are the worst creatures in the Sight of Allah.” 2The Prophet (peace be upon him) stated that the people who build Masjids over graves and put pictures in them are the worst of creatures. Such practices lead to Shirk (associating others with Allah in His Divinity or worship), because when laypeople see Masjids and domes over graves they may glorify the dead, seek their blessings, vow for their sake, make Du’a (supplication) to them, and seek their help and support instead of Allah, and all such practices are acts of Major Shirk (associating others with Allah in His Divinity or worship).In a Hadith narrated by Jundub ibn ‘Abdullah Al-Bajaly (may Allah be pleased with him), which is related in Sahih of Muslim (may Allah confer mercy upon him), the Prophet (peace be upon him) said: “Indeed, Allah took me as a Khalil (beloved, close elect) and took Ibrahim (Abraham) (peace be upon him) as a Khalil. If I were to choose anyone from my Ummah (nation) as my Khalil, I would choose Abu Bakr. Those who preceded you used the graves of their prophets and righteous men as places of worship. Therefore, do not use graves as Masjids; I forbid you to do so.” (Related by Muslim in his Sahih) 3This Hadith shows the merit of Al-Siddiq Abu Bakr (may Allah be pleased with him) and that he was the best Sahaby (Companion of the Prophet). If the Prophet (peace be upon him) were to take a Khalil, he would have taken Abu Bakr (may Allah be pleased with him) as his Khalil. However, Allah (Glorified and Exalted be He) forbade the Prophet (peace be upon him) from doing that, so his love would be purely for His Lord (Glorified and Exalted be He). The Hadith also points out the prohibition of building on graves or establishing Masjids over them. Also, it condemns those who do so in three ways.First, the Prophet (peace be upon him) censured those who do so.Second, the Prophet (peace be upon him) said: “Do not use graves as Masjids.” [See footnote no.3]Third, the Prophet (peace be upon him) said: “I forbid you to do that.” [See footnote no.3]The Prophet (peace be upon him) warned against building over graves in these three ways and therefore his Ummah (nation) should observe his warning and keep away from things for which he condemned those before them, such as the Jews and the Christians and those who followed them regarding building places of worship or anything else over graves. The Hadiths of the Prophet (peace be upon him) have been clearly mentioned in this regard.The wisdom behind this, according to scholars, is that these are means that can lead to Major Shirk, worshiping the dead, making Du’a’ to them, vowing for their sake, seeking their help and support, and offering sacrificial animals for them. This happens today in many countries, such as Sudan, Egypt, the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), Iraq and other countries. In many countries, ignorant laypeople visit the graves of renowned people and ask them for help, support and relief, such as what happens beside the grave of Al-Badawy, Al-Husayn, Zaynab, and Sayyidah Nafisah. The same happens beside many graves in Sudan and other countries.This is even done by some ignorant pilgrims by the grave of the Prophet (peace be upon him) in Al-Madinah, the graves of the people of Al-Baqi’ (the graveyard of the people of Al-Madinah, near the Prophet’s Mosque) and other graves. This happens due to ignorance, and so these people need to be enlightened, and given explanations and help from scholars so they may be aware of their religion.All Muslim scholars, whether Sufis or others, should have Taqwa (fear/wariness of offending Allah), advise Allah’s Slaves, teach them their Din, and warn them against building Masjids, domes, or anything else over graves. They should also warn them against making Du’a by means of the dead and seeking their help, as Du’a’ is a form of worship that can only be made to Allah (Glorified be He), Who says: “…so invoke not anyone along with Allâh.” [al-Jinn: 18]“And invoke not besides Allâh, any such that will neither profit you nor harm you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).” [Yunus: 106] Allah (Exalted be He) is referring to the polytheists.Moreover, the Prophet (peace be upon him) said: “Du’a is (the essence of) worship.” 4“If you ask (for anything), ask Allah, and if you seek help, seek it from Allah.” 5 This is because the dead cannot do anything for people any more; in fact it is they who need people to make Du’a to Allah (Exalted be He) to grant them His Mercy and Forgiveness, not to make Du’a to them besides Allah.The Prophet (peace be upon him) said: “When a person dies, their deeds come to an end, except for three things: Sadaqah Jariyah (ongoing charity), beneficial knowledge (they left behind), or a pious child who prays for them.” 6So, how can people make Du’a to the dead besides Allah? And how can they make Du’a to idols, trees, stones, the moon, the sun, and stars? Du’a to or seeking the help of any of the foregoing is impermissible. The same is true regarding the occupants of the graves, even if they were prophets or righteous people.Similarly, people should never make Du’a to angels and Jinn besides Allah (Glorified be He), Who says in (Surah Al-‘Imran 3:80): “Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allâh’s Will? (Tafsir At-Tabarî).” [Aal Imran: 80] In this Ayah (Qur’anic verse), Allah (Exalted be He) declares that taking angels and prophets as lords, by making Dua’ to them and seeking their help, is Kufr (disbelief).In a Hadith narrated by Jabir and recorded in Sahih Muslim, Jabir (may Allah be pleased with him) said: “The Messenger of Allah (peace be upon him) forbade plastering the graves, sitting on them and building over them.” 7 This is because these things lead to Shirk and they are all means of glorifying and revering the occupants of the graves excessively.Sitting on graves is not permissible as it is desecration of the graves. Therefore, it is not permissible to urinate or defecate on them or to do any act that is considered desecration of graves. The reason for the prohibition is to show respect to the dead. Muslims are to be respected whether they are alive or dead, therefore it is not permissible to break their bones, walk or sit on their graves, or urinate or throw garbage on them. All these acts are prohibited, as the Muslim dead should neither be desecrated, nor glorified by making Du’a to them instead of Allah (Exalted be He) or to circumambulate around them. Shari’ah (Islamic law) orders moderation and respect for graves and at the same time it does not permit glorifying the dead and worshiping them besides Allah (Exalted be He) or harming them through sitting on their graves and the like, concerning things which show disrespect to the dead.Indeed, it is the legislation of the All-Wise, All-Knowing, Who places things in their right positions. Allah (Exalted be He) says: “Certainly your Lord is All-Wise, All-Knowing.” [al-An’am: 83]Moreover, the Prophet (peace be upon him) said in an authentic Hadith: “Do not sit on graves or perform Salah (Prayer) towards them.” 8 Our perfect Shari’ah combined forbidding people to excessively revere the dead by making Du’a’ to them besides Allah (Exalted be He), seeking their help and offering Salah (prayers) while graves are in the direction of Qiblah, and making it forbidden to debase and offend the dead by sitting on their graves, walking over them, leaning on them, and throwing garbage on them. All these practices are prohibited.Hence, the believer who seeks the truth knows that Shari’ah introduced moderation; not Shirk or offense and desecration. It is permissible to make Du’a’ on behalf of the dead, to ask Allah (Exalted be He) to forgive them and to greet them when visiting their graves. Nevertheless, they should never be asked in Du’a instead of Allah (Exalted be He), circumambulate around them or offer Salah while they are in the direction of Qiblah. It is permissible to seek assistance from someone who is alive, for people help one another. This is so as long as it is within the limits of legal permissibility and means, such as working in fields, factories and the like for this is an allowed tangible form of co-operation in possible allowable matters.On the other hand, seeking help from the dead and those who are absent using unallowable acts, is an act of Major Shirk, according to Ijma’ (consensus) of scholars without any dispute concerning it between the Sahabah and those who followed them from among the people of knowledge, belief and insight.I again emphasize that building on graves and establishing Masjids or domes over them is an abominable act known to the people of knowledge, and the Islamic Shari’ah forbade them as they lead to Shirk. Muslim scholars, once again, should have Taqwa, wherever they are, and advise people and teach them the true Shari’ah of Allah, and should not be amiable with those who practice Shirk and Kufr. They should warn everyone, whether he is a ruler, poor, young or old that these things are unallowable and he should guide them to Allah’s Shari’ah. It is their duty to do this everywhere and in every possible way, whether verbally, in writing, by composing a book or delivering sermons on Fridays or others, by phone, fax, or any possible means of communication that is available nowadays and can be used to convey Da’wah (calling to Islam) and guide people to Allah’s Correct Path. Allah is the One Who grants success. Al-Bukhari, Sahih, Book on Salah, no. 436; Muslim, Sahih, Book on Masjids and places for Salah, no. 529; Al-Nasa’i, Sunan, Book on Masjids, no. 703; Ahmad ibn Hanbal, Musnad, vol. 6, p. 146; and Al-Darimy, Sunan, Book on Salah, no. 1403. ↩ Al-Bukhari, Sahih, Book on Salah, no. 427; Muslim, Sahih, Book on Masjids and places for Salah, no. 528; Al-Nasa’i, Sunan, Book on Masjids, no. 704; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 51. ↩ Muslim, Sahih, Book on Masjids and places for Salah, no. 532. ↩ Al-Tirmidhy, Sunan, Book on Tafsir, no. 2969; and Ibn Majah, Sunan, Book on supplication, no. 3828. ↩ Al-Tirmidhy, Sunan, Book on Resurrection, heart-softening narrations, and piety, no. 2516; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 303. ↩ Muslim, Sahih, Book on bequests, no. 1631; Al-Tirmidhy, Sunan, Book on judgments, no. 1376; Al-Nasa’i, Sunan, Book on wills, no. 3651; Abu Dawud, Sunan, Book on wills, no. 2880; Ahmad ibn Hanbal, Musnad, vol. 2, p. 372; and Al-Darimi, Sunan, Introduction, no. 559. ↩ Muslim, Sahih, Book on funerals, no. 970; Al-Tirmidhy, Sunan, Book on funerals, no. 1052; Al-Nasa’i, Sunan, Book on funerals, no. 2028; Abu Dawud, Sunan, Book on funerals, no. 3225; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 339. ↩ Muslim, Sahih, Book on funerals, no. 972; Al-Tirmidhy, Sunan, Book on funerals, no. 1050; Al-Nasa’i, Sunan, Book on Qiblah, no. 760; Abu Dawud, Sunan, Book on funerals, no. 3229; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 135. ↩ " }, { "title": "Reasons for many young people deviating from the Din (Religion)", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reasons-muslim-youths-deviating/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442 AH", "link": null, "summary": "What are the reasons for many young people deviating from the Din (religion of Islam) and becoming alienated from it?", "category": ["manhaj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What are the reasons for many young people deviating from the Din (religion of Islam) and becoming alienated from it?Answer:As you mentioned, many young people are deviating from Islam and becoming alienated from all that is related to the Din, and there are many reasons, among which are: Their lack of knowledge and ignorance of the reality and merits of Islam; their inattention to the Qur’an; and the lack of educators who have knowledge and ability to explain the reality of Islam and its merits to those young people, its goals, and the good that will be attained through it in this world and in the Hereafter. There are also other reasons, such as their milieus; the radio; television; traveling abroad; mixing with visitors who have false ‘Aqidahs (creeds) and deviant morals combined with ignorance; and other factors that alienate them from Islam and attract them to atheism and immorality.All these factors have combined to affect many young people, whose hearts are void of beneficial knowledge and a sound ‘Aqidah. The invasive influx of doubts, suspicious beliefs, misleading propaganda, and seductive desires, have resulted in what you mentioned in your question about their deviation and estrangement from all that is related to Islam. The best words that have been said in this regard are:“The love of her touched my nescient heart, Having deep roots in its virgin soil!”More eloquent, truthful, and better than this are Allah’s Words: “Have you (O Muhammad صلى الله عليه وسلم) seen him who has taken as his ilâh (god) his own vain desire? Would you then be a Wakîl (a disposer of his affairs or a watcher) over him? Or do you think that most of them hear or understand? They are only like cattle - nay, they are even farther astray from the Path (i.e. even worse than cattle).” [al-Furqan: 43-44]As for remedy, I believe that it varies according to the type of illness. The most important remedies are to dedicate attention to the Qur’an, and to the Sirah (biography) of the Prophet; to provide righteous teachers, directors, and inspectors; the correct Manhaj (methodology); to correct the mass media in Islamic countries, and purify it from inviting people to immorality, non-Islamic manners, and types of atheism and corruption. Those responsible should be truthful in their efforts of Da‘wah (calling to Islam) and have an honest desire to guide the people and the youth to Islam. This also means that attention should be paid to the environment, to reform and purify it from these epidemics.The remedy also includes prohibiting travel abroad, except for necessities, paying attention to spreading pure purposeful Islamic awareness by means of the mass media, teachers, Du‘ah (callers to Islam), and preachers. I ask Allah to grant us this and correct the Muslim’s leaders and guide them to comprehend the Din, adhere to it, and fight those who contradict it, and to do so with honesty, sincerity, and ceaseless efforts. Indeed, He is the All-Hearer, Ever Near." }, { "title": "The principle of Al-Wala' wal-Bara'", "date": "2020-08-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/principle-wala-wal-bara/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 5, 1442", "link": null, "summary": "Al-Wala' wal-Bara' is to love and be loyal to the believers and to hate the disbelievers and their faith. Hostility and hatred to them do not mean that you are entitled to oppress or transgress against disbelievers, so long as they do not fight you.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Please explain for whom should be the principle of Al-Wala’ wal-Bara’ (loyalty and disassociation for Allah’s Sake)? Is it permissible to be loyal to the disbelievers?Answer:Al-Wala’ wal-Bara’ is to love and be loyal to the believers and to hate, alienate, and disavow the disbelievers and their faith. Allah (Glorified be He) states in Surah Al-Mumtahanah, “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone”” [al-Mumtahanah: 4]Hostility and hatred to them do not mean that you are entitled to oppress or transgress against disbelievers, so long as they do not fight you. It is a duty on Muslims to keep themselves aloof from any kind of loyalty to disbelievers for Allah’s Sake; rather they should hate them, but not harm, hurt, or oppress them without a rightful claim.When they greet you, you should return the greetings and advise them to do good. Allah states, “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [al-‘Ankabut: 46]People of the Book are the Jews and Christians. The same applies to other disbelievers who are Dhimmy (protected non-Muslims living under Islamic rule) or have been secured or given a pledge of safety. However, they must be punished when they do wrong. It is permissible for the believer to urge both Muslims and non-Muslims in a way that is best while hating the latter for Allah’s Sake.Allah states, “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [al-Nahl: 125]It is permissible for you to call them to Allah and to instruct and guide them to the truth; perhaps Allah may guide them to the straight path through you. Furthermore, there is no wrong in giving them Sadaqah (voluntary charity) and dealing with them in kindness, as Allah (Glorified and Exalted be He) states, “Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allâh loves those who deal with equity.” [al-Mumtahanah: 8]It was authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that the Prophet (peace be upon him) ordered Asma’ bint Abu Bakr (may Allah be pleased with her) to maintain good ties with her disbelieving mother during the truce between the Prophet (peace be upon him) and the people of Makkah in the year of Al-Hudaybiyah." }, { "title": "Shaykh Ibn Baz on Islamic unity, Sufi groups, spread of Bid'ahs and misguidance, and the duties of Ahl-us-Sunnah towards them", "date": "2020-08-23T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ways-to/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 4, 1442", "link": null, "summary": "It is an obligation for Muslim scholars everywhere to advise the Muslims and exert efforts in guiding them to the means of salvation, and also to remind them of things against which Allah (Glorified and Exalted be He) and His Messenger (peace be upon him) warned them, that is, the adverse consequences of disobedience to Allah", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Al-Tadamun Al-Islami Magazine had the honor of making interview with His Excellency, Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz, Chairman of the Departments of Scholarly Research, Ifta’, Da’wah, and Guidance.His Excellency, Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz was one of the scholars of the Kingdom of Saudi Arabia and the Islamic Ummah (nation based on one creed). He is a remarkable authority in Islamic education and one of the great figures of the Islamic thought in this age. Moreover, he exerted great efforts in promulgating the pure Islamic creed, removing the misconceptions, spreading the Islamic Da’wah (Call) all over the world.His Excellency kindly answered the questions of the reporter of Al-Tadamun Al-Islami Magazine about many issues that concern the Islamic Ummah.The issue of Al-Quds and Afghanistan:Talking about the impact of Islamic conferences and meetings headed by his Excellency on the Islamic work, Islamic creed, and on particular the Islamic awakening, he said:In the Name of Allah, the All-Merciful, the Ever-Merciful. May the peace and blessings of Allah be upon Allah’s Messenger, and upon all his family and Companions.We gather in these meetings with fellow Muslims working for the sake of Islam and Islamic scholars and intellectuals from all the countries of the world. Through these meetings, we wish welfare and prosperity for Muslims as such meetings are for the sake of Islam and its followers.Among the most important of these meetings is that of the members of the founding council of the Muslim World League, which is being held these days for the sake of discussing the issues concerning the Muslims and exerting every possible effort in an attempt to illustrate and bring about sound solutions, in the hope that they might benefit the Muslims and solve their problems.The most important issue that concerns the Muslims is the issue of the Middle East. It is a chronic issue and the issue of Palestine and Al-Quds (Jerusalem). The late events of Lebanon took place at the hands of the enemies of Allah from the Jews, and the struggle among the Lebanese themselves, made things even worse and aggravated the catastrophe.The future is for the Mujahids:The founding council of the Muslim World League pays great attention to these two issues, about which they issued resolutions and recommendations that they deemed appropriate. I ask Allah (Exalted be He) to benefit the Muslims through this.Another issue that concerns the Muslims is that of the ongoing war between the Afghani Mujahids (those fighting in the Cause of Allah) and the hireling communist government in Kabul.This Jihad (fighting or striving in the Cause of Allah) undoubtedly concerns all the Muslims. Thanks to Allah, the realities augur well and the victories of the Afghani Muslim Mujahids are successive, since their lands were occupied and they were oppressed in their religion. Thus, we wish victory for them and ask Allah to grant them good endings. All current good omens indicate that the future bodes well in favor of the Mujahids, and that Allah will grant them victory over their enemy and return them successful, triumphant and high-mettled to their countries. It also indicates that Allah will humiliate their hireling enemy and those who helped and assisted it.We ask Allah (Exalted be He) to maintain His religion, elevate His Word, and improve the affairs of the Muslims everywhere, aid them with the truth, and maintain the truth through them.Return to conciliation and to what is right:Among the most important issues that concern the Muslims is the ongoing war between Iraq and Iran, as it has lasted for a long time and much bloodshed and destruction occurred. It also brought about evil consequences to both parties.May Allah gather the two parties on the right and put an end to this war in a way that benefits the Muslims and harms their enemies. May Allah guide both parties to reason and rightness, and return to what brings about welfare and good outcome for them both.Indeed, Muslims everywhere view that it is the duty of the government of Iran to return to rightness and to agree to the peaceful solution as did Iraq, since the continuity of war and non-compliance with well-meaning intercession are improper and impermissible. It is also obligatory to return to reconciliation as Allah (Exalted be He) says in His Glorious Book (the Qur’an): “And if two parties or groups among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the Command of Allâh. Then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allâh loves those who are the equitable. The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers, and fear Allâh, that you may receive mercy.” [al-Hujurat: 9-10]The Islamic awakeningHis Excellency also spoke about the obligations for Muslim scholars and thinkers in the Islamic Ummah (nation based on one creed) towards the contemporary Islamic awakening. He said:“It is an obligation for Muslim scholars everywhere to advise the Muslims and exert efforts in guiding them to the means of salvation, and also to remind them of things against which Allah (Glorified and Exalted be He) and His Messenger (peace be upon him) warned them, that is, the adverse consequences of disobedience to Allah, neglect of His Commands, and judgment by other than His Shari’ah (Law). They should also remind them that (true) happiness, salvation, and safety could by no means be achieved for them except through their holding fast - all of them together - to the Rope of Allah, their helping one another in righteousness and piety, their standing together against their enemies, their maintenance of Allah’s Command and their recourse for judgment to Allah’s Shari’ah.This is the unswerving way and the straight path where lies their salvation, their glory, and their happiness in worldly life and in the Hereafter.Holding fast to the Rope of Allah :There is no way for their victory over their enemies and retrieval of their past glories and ravished honor except through this way and path, namely holding fast all of them together to the Rope of Allah, helping one another in righteousness and piety, standing together against falsehood and its followers, seeking the Help of Allah, adhering to His Religion, making ready all they can of power for Jihad in the Way of Allah, retrieval of past glories and stolen rights that had been seized by the enemies due to our disunity, negligence, and disobedience. Allah is the One sought for help.Distraction of Sufi groups to MuslimsQuestion: At present, specifically these days, Islam is being exposed to detraction by way of some Sufi groups, charlatans, sorcery, mythologies, and superstitions. What is the way the Muslim scholars should adopt to encounter false claims and misleading Bid’ahs (innovations in the religion)?Answer: Unfortunately, the enemies of Islam make use of those who ascribe themselves to Islam, such as superstitious people, Sufis, and others who follow Bid’ahs to propagate their falsehood and distract the Muslims by things that harm them and result in their disunity and disagreement, so as to fulfill their targets, seize the wealth of the countries, and disrupt the unity of the Muslims.Resisting people of Bid’ahs and false beliefs:The only means of safety against that danger is that qualified scholars, who are noted for their knowledge of Allah’s Religion and the Sunnah of His Messenger (peace be upon him), should direct the Muslims towards adherence to the truth of their religion, and the abandonment of every Bid’ah, and superstitions of the different and various Sufi ways that contradict Allah’s Law and all newly-invented practices in religion that are propagated by many people. The Muslim scholars should also urge Muslims and assure them that there is no way for salvation and reunion except through holding fast to Allah’s Glorious Book and to the Sunnah of His trustworthy Prophet (peace be upon him), and also through abandonment of whatever opposes them of prejudices and innovations.The way is one and the same:Indeed, Allah has perfected the religion and completed His Favor. Thus, there is no need to adhere to anything that opposes it, fanatically persist in it, or engage in disagreement because of it.Rather, the way should be one, namely, adherence to the Glorious Qur’an and the Purified Sunnah by associating no partners in worship with Allah (Exalted be He), sincerely worshipping Him, renouncing the worship of other than Him, abandoning excessive veneration of graves and the dead and refraining from invoking them, beseeching them for help, and so on.Bid’ahs and aberrations are fallacies:They fall under associating partners with Allah (Glorified and Exalted be He) in worship, although worship is an Exclusive Right of Allah Alone. Allah (Exalted be He) says: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5]He (Glorified be He) also says: “So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only.” [al-Zumar: 2-3]Moreover, the Prophet (peace be upon him) said in the Hadith reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhary and Muslim) on the authority of Mu’adh ibn Jabal (may Allah be pleased with him): “The Right of Allah over His slaves is that they should worship Him and not associate anything with Him.” 1It is an obligation for Muslim scholars to spread the Allah’s Religion and explain to the followers of Bid’ahs, Sufism, superstitions, and deviations the invalidity of the Bid’ahs that they adopt, illustrating the Honorable Sunnah and the clear-cut, tolerant way, supported with evidence from the Qur’an and the Sunnah, and to warn them against their mistakes in a kind manner using the clear proof, conclusive evidence, irrefutable argument and unequivocal style without violence or harshness. Rather, they should address them in lucid expressions and argue in a good way so that they could consider the matter carefully and discard superstitions, polytheistic actions, and Bid’ahs which they follow without guidance or insight. Indeed, truth is the long-sought objective of the believer, which, whenever he finds it, he should accept it. Allah (Exalted be He) says: “And say: “Truth (i.e. Islâmic Monotheism or this Qur’ân or Jihâd against polytheists) has come and Bâtil (falsehood, i.e. Satan or polytheism) has vanished. Surely Bâtil is ever bound to vanish.” [al-Isra’: 81]The Prophet (peace be upon him) said: “Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.” 2Bid’ahs must be renounced and fought against:Every Bid’ah, aberration, and approach that opposes Allah’s Law must be discarded. All people should pursue the way that was trodden by the Prophet (peace be upon him) throughout his life and then assumed by his Companions and the rightly-guided Caliphs and later followed by the virtuous Imams and righteous Salaf (predecessors), who treaded in their steps on the right way and straight path.This is the way that must be adopted, followed, and preached and whatever disagrees with it including Bid’ahs brought about by the people must be abandoned and repudiated through explanation and clarification, so that none (of those rejecting the faith) would be punished except after clear evidence.The methodology of the Islamic unityHis Excellency also spoke about the methodology of the Islamic unity, saying:Islamic unity can only be achieved through the unanimous agreement of the Muslim rulers on the Religion of Allah, their holding fast to the Rope of Allah (i.e. the Qur’an), and their helping one another in righteousness and piety. Their objective should be maintaining the truth, guiding human beings, and taking Allah’s Shari’ah (Law) as judge among people.In this way, they would be united, as Allah (Glorified and Exalted be He) says: “And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” [Aal Imran: 103]He (Glorified and Exalted be He) also says: “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 Islâmic Monotheism)]. So follow you that (Islâmic Monotheism and its laws), and follow not the desires of those who know not. (Tafsir At-Tabarî). Verily, they can avail you nothing against Allâh (if He wants to punish you).” [al-Jathiyyah: 18-19]Holding fast to Allah’s Shari’ah:Thus, the only means to achieve true Islamic unity and real union is through the unanimous agreement of the leaders to resort to Allah’s Religion, adhere to Allah’s Shari’ah, help one another in righteousness and piety, and take Allah’s Shari’ah as a judge, renouncing positive laws, manmade beliefs, and discarding imported theories that contradict Allah’s Shari’ah. There should be no judge except Allah’s Shari’ah which the Messenger of Allah (peace be upon him), his Companions, and those who righteously followed him took as judge.This is the only means to unify their word, bring them together, unite their lines, achieve victory over their enemy, retrieve their past glories, and honor that have been usurped by the enemy due to the existence of the causes of disunion, disruption, disagreement, combating and warring which have harmed and not benefited us.The duty of scholars and the mass media:His Excellency also spoke about the duty of scholars and religious specialists and mass media towards what those who ascribe themselves to religion and science in some Islamic countries and propagate Bid’ahs (innovations in the religion), superstitions, and aberrations. His Excellency said:We are at the end of the time (worldly life). We are now in the fifteenth century of Hijrah, in which ignorance has spread and knowledge has diminished, as the Messenger of Allah (peace be upon him) said: “Time will pass rapidly, ignorance will prevail, and religious knowledge will decrease.” 3There are only very few insightful scholars in Muslim countries, while there are many bad scholars and charlatans who make the false claim of having knowledge while they are not scholars. They falsely ascribe themselves to knowledge but they are insignificant and valueless due to their lack of knowledge of the truth and their failure to support it. After all, the argument of dissenters, innovators in religion, and astray people is weak; if not frail.It is the duty of scholars who support the truth and whom Allah (Glorified and Exalted be He) has guided through His Book and through the Sunnah of His Messenger (peace be upon him) and enlightened them on the truth until they learned the way of the Messenger (peace be upon him) and his Companions, and realized that victory undoubtedly comes through adherence to Allah’s Religion and carrying it out in precise manner, that they call people to it, fulfill the Sunnah of the Messenger (peace be upon him), adhere to the true religion, and espouse what was brought by the Messenger (peace be upon him) to propagate the Islamic Da’wah (Call) and refine the creed of Bid’ahs, aberrations and deviations.Those are the scholars upon whom hopes are hung and should call people to the truth. Such scholars are required to patiently undergo hardships, and preach Allah’s Religion, and explain to the people the reality of Islam with which the Prophet (peace be upon him) was sent so that ignorance would be cleared, confusion dispelled, and truth would become manifest for those seeking it.Return to the truth and the right path:In consequence, the preachers of Bid’ahs and superstitions, such as the Sufis and others, would realize the falsity of their claims and thus, return to the right path and follow the truth, since many of them have been confused as regards the truth. If they perceive the truth, they would surely follow it and keep to its path.Indeed, if the people endowed with knowledge, insight, and belief spread the truth, enlightened people on Allah’s Command and called to His Shari’ah and explained the evidence of this, then Allah would guide whoever He wills to guide. By following this way, the scholars of Islam would have be doing good to people and conveying to them what they are required to convey, and would thus fulfill their duty. Afterwards, whoever deliberately goes astray, his affair is left to Allah. Allah has promised to fill Hellfire and Paradise, as He (Glorified and Exalted be He) says: “Not upon you (Muhammad (peace be upon him)) is their guidance, but Allâh guides whom He wills” [al-Baqarah: 272]Indeed, religious scholars are required to convey, explain, and corroborate the truth with evidence, enlighten the people on it, and patiently persevere in this. After all, Allah (Glorified and Exalted be He) guides whoever He wills to the truth.Refinement of Islamic creed:The mass media must propagate the pure Islamic creed that is clear of all stains of Bid’ahs, Shirk, and claims of sorcery, so that people would not go astray or be deceived by what the Sufis, preachers of Bid’ahs and superstitions say. Such is the duty of all mass media in order to serve the pure and clear creed and to propagate Islamic Da’wah. Allah is the One sought for help. Al-Bukhari, Sahih, Book on Jihad and military expeditions, no. 2856; Muslim, Sahih, Book on faith, no. 30; Al-Tirmidhy, Sunan, Book on faith, no. 2643; Ibn Majah, Sunan, Book on asceticism, no. 4296; and Ahmad Ibn Hanbal, Musnad, vol. 5, p. 238. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ Al-Bukhari, Sahih, Book on Friday, no. 1036; Muslim, Sahih, Book on knowledge, no. 157; Abu Dawud, Sunan, Book on trials and battles, no. 4255; and Ibn Majah, Sunan, Book on trials, no. 4052. ↩ " }, { "title": "Some practices done upon burial", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/some-practices-done-upon-burial/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "All the practices referred to in the question mentioned above are newly-invented bid'ahs, except for the practice of offering condolences to the bereaved family.", "category": ["funerals","bidah","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz","Shaykh Abdul-Aziz Aal Al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:When someone dies, people have certain practices that I am going to list, hoping that you will comment and show the juristic ruling on these practices: Some palm tree leaves are put on the coffin (the piece of wood on which the dead body is placed) and these leaves are then buried with the dead person. After the burial of the dead body, a shaykh stands at the grave delivering a sermon and then invokes Allah for the dead person while people keep saying “Amen!” in a loud voice. This shaykh then addresses the dead person saying three times: “O so-and-so, the child of Adam! Remember the pledge that you died adhering to that you testify that there is no god but Allah and that Muhammad is the Messenger of Allah, may Allah make you steadfast (thrice)! After the burial of the dead body, both the bereaved family and the relatives stand up to receive condolences from people by shaking their hands and saying to them, “May Allah reward you with the best for your condolences and repay your efforts!” After people leave, the bereaved family and some relatives and friends of the dead person stand at the grave and recite Surah Yasin, either individually or collectively in a loud voice. Afterwards, the bereaved family gather in their divan or in a pavilion specially prepared for funerals for three days during which a shaykh is hired to recite the Qur’an from the morning until the evening, whereas the relatives of the dead person are obliged to make food during these three days. On the third day and after `Isha’ (Night) Prayer, the bereaved family make what is called “Circle of Dhikr (Remembrance of Allah) for the dead person” in which some shaykhs recite some Surahs (Qur’anic chapters) of the Qur’an alternately. Then, some dates or the like are distributed to the attendance. The male relatives of the dead person then go to offer condolences to the bereaved family including women with whom such relatives sit and shake hands, whether they are Mahrams (unmarriageable relatives) or non-Mahrams (marriageable relatives).Are such practices permissible? I would be grateful if you could explain this point, may Allah reward you with the best!Answer:All the practices referred to in the question mentioned above are newly-invented Bid’ahs (innovations in religion), except for the practice of offering condolences to the bereaved family which is a permissible practice for comforting the bereaved family. A consoler may say to the bereaved family, “May Allah grant you solace, relieve your affliction and forgive your deceased relative!”Also, it is desirable to prepare food for the bereaved family and offer such food to them according to their need, as they become engrossed in their affliction and have no time to prepare food themselves.Therefore, when the Prophet (peace be upon him) was informed of the death of Ja’far ibn Abu Talib (may Allah be pleased with him), he said: “Make food for the family of Ja’far for there has befallen them that which is preoccupying them.” 1As for the practices done by people these days such as setting up pavilions and big tents for big gatherings, hiring reciters of the Qur’an, preparing big banquettes, spending a lot of money and time, all this costs the bereaved family and others a lot, these practices and others referred to in the question mentioned above are Bid’ahs for which Allah has sent down no authority. It was reported that Jarir ibn ‘Abdullah Al-Bajali (may Allah be pleased with him) said: “We used to regard gathering at the bereaved family’s house and making food after the burial a kind of wailing.” If the money spent for such funeral gatherings are taken from the inheritance, it is a kind of injustice to the inheritors, particularly when there are minors and orphans among the inheritors, in which case it shall be unjust consumption of their property. Al-Tirmidhi, Sunan, Book on funerals, no. 998; Abu Dawud, Sunan, Book on funerals, no. 3132; Ibn Majah, Sunan, Book on funerals, no. 1610; and Ahmad, Musnad, vol. 1, p. 205. ↩ " }, { "title": "Ruling on the family of the deceased serving food for people and holding ceremonies on certain days", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-serving-food-ceremonies/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "It is islamically permissible to serve sufficient food for the deceased's family to satisfy their need, since they will be too busy with their calamity to prepare food for themselves.", "category": ["funerals","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz","Shaykh Abdul-Aziz Aal Al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:A few groups of scholars, who call themselves Ahl-us-Sunnah (adherents to the Sunnah), have appeared in our country. They state the following claims: Serving food in the deceased’s house for three to seven days, during the special days, such as Thursdays and Fridays, and upon the passage of forty days is permissible and authentically recorded in the Sunnah of the Prophet (peace be upon him). The deceased can hear and respond to Salam (Islamic greeting of peace) and can recognize those visiting them, in the same way that they can be recognized by those who are alive. Asking the deceased to supplicate to Allah, plastering the graves and building domes over them, are all permissible. Taking fees for reciting the Noble Qur’an in Tarawih (special supererogatory night Prayer in Ramadan) or for the deceased in the form of food, clothes, or in cash is permissible.Are these claims true or contrary to the Qur’an and Sunnah?Answer:It is Mashru’ (Islamically permissible) to serve sufficient food for the deceased’s family to satisfy their need, since they will be too busy with their calamity to prepare food for themselves. Thus this is a matter of sympathy with them. The Prophet (peace be upon him) commanded some of his family to serve food for Ja’far ibn Abu Talib’s family (may Allah be pleased with him) upon receiving the news of his death in the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), saying: “Prepare food for the family of Ja`far for there came upon them an incident which has engaged them.” 1As for the family of the deceased serving food for people and holding ceremonies during certain days, this is a Bid’ah (innovation in religion). Jarir ibn ‘Abdullah (the companion of the Messenger of Allah, peace be upon him) said: “We used to consider gathering at the bereaved family’s house and preparing food after burial among the (forbidden acts of) wailing.” As for building domes and Masjids (mosques) over graves, the Prophet (peace be upon him) cursed whoever does that, because this is one of the means leading to Shirk (associating others with Allah in His Divinity or worship) and one of the practices of the Jews and the Christians. The same applies to plastering graves, which was forbidden by the Messenger (peace be upon him), because this is one of the means leading to Shirk.It is narrated in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of `Aishah (may Allah be pleased with her), that she said: “When the Messenger of Allah (peace be upon him) was dying, he began pulling his Khamisah (blanket) over his face but when he felt suffocated by it, he removed it from his face and at that point he said: ‘May the curse of Allah be upon the Jews and the Christians who took the graves of their Prophets as places of worship.’” 2There is another Hadith related on the authority of Jabir (may Allah be pleased with him), who said: “The Messenger of Allah (peace be upon him) forbade plastering graves, erecting structures over them, and sitting on them.” (Related by Ahmad, Muslim and Al-Tirmidhy, and was ranked as Sahih (authentic) by Al-Nasa’y and Ibn Majah). 3 Al-Tirmidhi, Sunan, Books on funerals, no. 998; Abu Dawud, Sunan, Book on funerals, no. 3132; and Ibn Majah, Book on funerals, no. 1610. ↩ Al-Bukhari, Sahih, Book on clothing, no. 5816; Muslim, Sahih, Book on Masjids and places for Salah, no. 531; Al-Nasa’i, Sunan, Book on Masjids, no. 703; Ahmad, Musnad, vol. 1, p. 218, and Al-Darimy, Sunan, Book on Salah, no. 1403. ↩ Muslim, Sahih, Book on funerals, no. 970; Al-Tirmidhy, Sunan, Book on funerals, no. 1052; Al-Nasa’i, Sunan, Book on funerals, no. 2027; Ibn Majah, Sunan, Book on funerals, no. 1562; and Ahmad, Musnad, vol. 3, p. 295. ↩ " }, { "title": "Ruling on seeking help from the Messenger when digging the grave", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-seek-help-the-messenger-when-digging-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "Calling upon the Messenger when digging a grave through repeating the word Muhammad, Muhammad, is not permissible, as it is a form of seeking help from other than Allah.", "category": ["funerals","bidah","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz","Shaykh Abdul-Aziz Aal Al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:In some of our villages when digging a grave, the diggers keep on repeating a particular word, which is “Muhammad, Muhammad,” until they finish digging the grave. When we asked them about the reason for repeating such word when digging the grave, they replied that they seek help from “Muhammad”. Also, on burying the dead person, they say in a collective loud voice: “O Merciful! Grant us mercy when we are between Your Hands as our return is to You!” What is the ruling on such words?Answer:A: First, calling upon the Messenger (peace be upon him) when digging a grave through repeating the word: “Muhammad, Muhammad,” is not permissible, as it is a form of seeking help from other than Allah, which constitutes major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam) if the person whose help is sought is dead or absent or is a solid body; for example, an idol, a tree or a stone. Allah (Glorified be He) instructs His Servants to seek help from Him Alone in His Saying: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [al-Fatihah: 5]It is authentically reported that the Prophet (peace be upon him) said: “If you seek help, seek it from Allah.” 1 It is obligatory for them to seek help from Allah Alone.”Second: Collective recitation of particular formulas of Dhikr (Remembrance of Allah) in a loud voice when carrying the dead person during the funeral is a Bid’ah (innovation in religion). Therefore, it is not permissible to recite the statements mentioned above as this was not a practice of the Prophet (peace be upon him). It is authentically reported in the Hadith narrated by `Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: “Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.” 1Third: On burying the dead, it is prescribed to say: “In the Name of Allah and according to the religion of the Messenger of Allah.” As for the practice of repeating the statement mentioned in the question, it is a Bid’ah. Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad, Musnad, vol. 6, p. 256. ↩ ↩2 " }, { "title": "Ruling on offering condolences to the deceased's family to say: may rest be in your life", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-saying-may-rest-be-in-your-life/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "Is it permissible to say to the family of the deceased May the rest be in your life? What is the Islamic ruling regarding this?", "category": ["funerals","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz","Shaykh Abdul-Aziz Aal Al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd"], "muftis": null, "content": "Question:Is it permissible to say to the family of the deceased: “May the rest be in your life”? What is the Islamic ruling regarding this?Answer:This statement is frequently repeated by some people to convey their wishes that the addressee’s life be long and full of goodness. However, the Sunnah (acts, sayings or approvals of the Prophet) is to offer condolences, and, supplicate for the deceased and his family in conformity with the way and words reported from the Prophet (peace be upon him). This benefits both the deceased and the living, as well as brings reward for the person offering condolences. It was narrated from Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Anyone who consoles a grief-stricken person will have a reward similar to his.” (Related by Al-Tirmidhy and Ibn Majah) 1 Al-Tirmidhi, Sunan, Book on funerals, no. 1073; and Ibn Majah, Sunan, Sahih Book funerals, no. 1602. ↩ " }, { "title": "Ruling on gathering for offering condolences", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-gathering-for-offering-condolences/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "A person is rewarded when offering condolences because he or she is soothing the pain and sorrow of the bereaved family and through supplicating for them.", "category": ["funerals","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Bin Baz","Shaykh Abdul-Razzaq al-Afifi"], "muftis": null, "content": "Question:We wrote to you two years ago about establishing a house for offering or receiving condolences in the south of Jeddah without recitation of the Glorious Qur’an in it. There is no house for this purpose, contrary to the north of Jeddah, in which a house for this purpose was built two years ago on the hand of Shaykh Muhammad ‘Awad ibn Ladin (may Allah have mercy upon all people). The reason behind building a house for offering or receiving condolences is that many families live in small flats of only two or three rooms. When a member of the family dies, the flats cannot accommodate those who come to offer condolences to their male or female relatives and neighbors besides the bereaved family. Thereupon, we thought that a house would serve this purpose as a pious act intended to please Allah. We referred this question to your honor to examine it and guide us to what is appropriate.Answer:Every act done for the Sake of Allah (Exalted be He) should agree with what comes in the Book of Allah or the authentic sayings, acts or approvals of the Prophet (peace be upon him). A person is rewarded when offering condolences because he or she is soothing the pain and sorrow of the bereaved family and through supplicating for them. The etiquette of offering condolences to the bereaved family was authentically reported in the Sunnah (acts, sayings or approvals of the Prophet) of the Chosen Prophet (Muhammad, peace be upon him), the deeds of the Companions and the Four-Rightly Guided Caliphs (may Allah be pleased with them all).It was reported that the Prophet (peace be upon him) offered condolences to a daughter of his when her child died saying: “To Allah belongs what He took and to Him belongs what He gave. Every thing is recorded with Him for an appointed term.” 1 Also, he commanded her to show patience and Ihtisab (confident anticipation of Allah’s Recompense).It was related by Al-Bukhari and Muslim. It is also permissible to supplicate by any other Mashru’ (Islamically lawful) Dua’ (supplication) reported from the Prophet (peace be upon him) like: “May Allah soothe your grief, compensate your suffering and grant you a better substitute.” This is based on what was reported on the authority of Um Salamah who said: “I heard the Messenger of Allah (peace be upon him) saying: “Whomever is inflicted with misfortune and then says: ‘Inna Lillahi wa Inna Ilaihi Raje`un [Truly to Allah we belong and truly, to Him we shall return] and then says: ‘O Allah, reward me because of my misfortune, and bestow on me a better substitute,’ then Allah will reward him because of his misfortune and will bestow on him a better substitute.’” Umm Salamah said: “When Abu Salamah died, I said what the Messenger (peace be upon him) ordered me, so Allah (Exalted be He) bestowed on me a better substitute; the Messenger of Allah (peace be upon him).” (Related by Muslim) 2Condolences are offered to the deceased’s guardian at home, in the street, in the market or at work. It was not narrated that the Prophet (peace be upon him), his revered Companions, the Four-Rightly Guided Caliphs or an Imam (an initiator of a school of jurisprudence) appointed a time or a place to receive condolences or gather people for this purpose. If doing this is a good deed, the Prophet (peace be upon him) would have necessarily done it. He (peace be upon him) did not appoint a place or a time to receive condolences about his uncle, Hamzah ibn ‘Abdul-Mutalib, and his cousin, Ja’far ibn Abu Talib, who were killed, or his children Ibrahim and Zaynab and other virtuous Companions who died in the era of the Prophet (peace be upon him). He himself died afterwards and despite the deep love for him in the hearts of the Muslims and the Companions in particular, they did not gather to receive condolences.If gathering for condolences had been Mashru’, they would have gathered for this purpose. Also, Abu Bakr, ‘Umar, ‘Uthman and ‘Ali as well as the Mothers of the Believers and other Companions died; however, it was not known that anyone appointed a place to gather the people in it to receive condolences. This proves that gathering for the purpose of receiving condolences, and preparing food and drink for the attendants is a baseless Bid’ah (innovation in religion) which should be fought and denied. Whoever does it incurs sins.When this was done in the late generations, the revered Companion Jarir ibn ‘Abdullah Al-Bajaly commented: We (the Companions of the Prophet) considered gathering for the purpose of visiting the bereaved family and preparing food after burying the deceased, to be acts of wailing.” It was related by Imam Ahmad through a good Isnad (chain of narrators).We identify it as a Bid`ah when a place or time is specified for this purpose and also, when bringing lights, readers of the Qur’an, and food and drinks for the bereaved family. We come to say that it is not permissible to establish a house for the purpose of offering or receiving condolences whether it is paid for or free. Al-Bukhari, Sahih, Book on funerals, no. 1284; Muslim, Sahih, Book on funerals, no. 923; Al-Nasa’i, Sunan, Book on funerals, no. 1868; Ibn Majah, Sunan, Book on funerals, no. 1588. ↩ Muslim, Sahih, Book on funerals, no. 918; Abu Dawud, Sunan, Book on funerals, no. 3119; Ahmad, Musnad, vol. 6, p. 309; and Malik, Al-Muwatta, Book on funerals no. 558. ↩ " }, { "title": "On a habit dated to occur twenty, thirty or forty days after the time of death", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-habit-twenty-thirty-forty-days-foolowing-the-death/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "We have a custom that whenever any distress like an accident or death befalls a person or any of his family.", "category": ["funerals","fatwas","bidah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdul-Razzaq al-Afify"], "muftis": null, "content": "Question:We have a custom that whenever any distress like an accident or death befalls a person or any of his family, after a few days people, including the relatives of the one distressed, invite him saying: We owe you. If the distressed person accepts their invitation, he shall pay a visit to everyone of them where one or two sheep shall be slaughtered and offered to him along with the people of the village. This hospitality is offered by all those who invited him. Those who invited him regard it as a duty to entertain the distressed because of the calamity that has befallen him. Is it permissible to do so?Answer:If the invitation is not given on a certain number of days after someone’s death: like twenty or forty days, and the intention is to act generously with him or her to relieve their distress, it is not forbidden. But, if it is a habit that is dated to occur twenty, thirty or forty days after the time of death, it is a Bid`ah (innovation in religion). Yet, providing food for the family of the deceased when they are preparing the funeral and are totally occupied with it is a Sunnah (action following the teachings of the Prophet) as the Prophet (peace be upon him) is reported to have said: “Prepare food for the family of Ja’far as they are busy with their distress.” The Hadith is related by Ahmad, Al-Tirmidhi and Al-Hakim. 1 Al-Tirmidhi, Sunan, Book on funerals, no. 998; Abu Dawud, Sunan, Book on funerals, no. 3132; Ibn Majah, Sunan, Book on funerals, no. 1610; and Ahmad, Musnad, vol. 1, p. 205. ↩ " }, { "title": "When there is a funeral, lines of lamps are hung, chairs are brought and reciters of the Qur'an are hired to recite the Qur'an", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/funerals-hung-lamps-quran-recited/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "As for the other practices such as holding funeral ceremony, hanging lines of lamps, brining chairs, hiring reciters of the Qur'an using loudspeakers, feeding people, etc., they are newly-invented practices in religion.", "category": ["funerals","fatwas","bidah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz Aal Al-Shaykh","Shaykh Salih Fawzan","Shaykh Bakr Abu Zayd","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:It can be noticed in Makkah Al-Mukarramah known as Allah’s Sacred City, Al-Madinah Al-Munawwarah and Jeddah that when there is a funeral, lines of lamps are hung, chairs are brought and reciters of the Qur’an are hired to recite the Qur’an using loudspeakers. Then, a ceremonial dinner and a big banquette are provided. It is worth mentioning that this happens before the very eyes and ears of people. These things are done sometimes in the streets, sometimes in the houses and sometimes in places especially prepared for condolences, pursuant to an old Bid`ah (innovation in religion). There is no doubt that this question requires a Fatwa from Your Eminence that warns the people doing such things so that they may give up these practices, hoping that Your Eminence will give them a piece of advice on this question, may Allah safeguard you!Answer:After the death of any person, the Sunnah (action following the teachings of the Prophet) is to give solace to the family of the deceased person and advise them to remain patient, sacrifice the dead person for Allah’s Reward and invoke Allah for the deceased person. It is desirable for the relatives and neighbors of the family of the deceased to make food for the afflicted family. This is because the dead person’s family are busy with their affliction. It was authentically reported that when the Prophet (peace be upon him) was informed of the death of Ja’far (may Allah be pleased with him), he said: “Make food for the family of Ja’far as they are busy with their affliction.” 1As for the other practices such as holding funeral ceremony, hanging lines of lamps, brining chairs, hiring reciters of the Qur’an using loudspeakers, feeding people, etc., they are newly-invented practices in religion, which a Muslim is not permitted to do or approve of. Besides, it is obligatory upon Muslims to disapprove of such practices and advise one another to give up all these practices.It was authentically reported that Jarir ibn ‘Abdullah Al-Bajaly said: “We used to regard meeting with the dead person’s family and preparing ceremonial banquettes after the burial of the dead person as practices of forbidden mourning.” Therefore, all good can be realized by means of following the Sunnah and giving up all newly-invented practices in religion.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Tirmidhi, Sunan, Book on funerals, no. 998; Abu Dawud, Sunan, Book on funerals, no. 3132; Ibn Majah, Sunan, Book on funerals, no. 1610; and Ahmad, Musnad, vol. 1, p. 205. ↩ " }, { "title": "Ruling on following the funeral of a Kafir and attending his burial", "date": "2020-08-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/following-kafir-funeral-attending-his-burial/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Muharram 3, 1442", "link": null, "summary": "It is not permissible for a Muslim to follow the funeral of a non-Muslim or to attend his burial, because Allah has forbidden us from supporting and befriending Kafirs.", "category": ["fatwas","funerals"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz","Shaykh Abdul-Aziz Aal Al-Shaykh","Shaykh Abdullah ibn Ghudayyan","Shaykh Salih Fawzan"], "muftis": null, "content": "Question:I live in a rural area where there are Muslims and Christians. Whenever a Muslim dies, the Christians attend and follow his funeral and burial, and then offer condolences to the bereaved family. This made the mayor of the village suggests following the same practice when one of the Christians dies. He says that when a Christian dies, we should follow his funeral procession and offer condolences to the Christians. What is the ruling on this action? Please advise us, may Allah reward you.Answer:It is not permissible for a Muslim to follow the funeral of a Kafir (non-Muslim) or to attend his burial, because Allah (Glorified be He) has forbidden us from supporting and befriending Kafirs. As for offering condolences to Kafirs, there is no harm in it, yet do not supplicate to Allah to forgive their deceased." }, { "title": "Ruling on seeking the help of Kafirs in fighting other Kafirs", "date": "2020-08-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/seeking-help-from-non-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa, Instagram@Alsalafiyyah", "mp3": "", "hijri": "Muharram 1, 1442", "link": null, "summary": "According to consensus of scholars, it is permissible to seek the help of the hypocrites for the Prophet, peace be upon him, sought the help of Abdullah ibn Ubay and his people.", "category": ["rulership","muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Praise be to Allah. May peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow them in righteousness until the Day of Resurrection.Scholars hold two different views with regard to the ruling on seeking the help of Kafirs (disbelievers/non-Muslims) to fight other Kafirs :First viewThe first group holds that it is prohibited to seek the help of Kafirs to fight other Kafirs. They base their argument on the following:First: It was related by Muslim in his Sahih (book of Hadith) on the authority of ‘Aishah (may Allah be pleased with her) that The Messenger of Allah (peace be upon him) set out for Badr. When he reached Harrat-ul-Wabarah (a place four miles from Medina), a Mushrik (one who associates others with Allah in His Divinity or worship) who was known for his valor and courage met him. The Companions of the Messenger of Allah (peace be upon him) were pleased to see him. He said: I have come so that I may follow you and get a share from the booty. The Messenger of Allah (peace be upon him) said to him: Do you believe in Allah and His Messenger? He said: No. The Messenger of Allah (peace be upon him) said: Go back, I will not seek the help of a Mushrik. He went on until we reached Shajara, where the man met him again. He asked him the same question and the man gave him the same answer. He said: Go back. I will not seek the help of a Mushrik. The man returned and overtook him at Baida’. He asked him the same question once again: Do you believe in Allah and His Messenger? The man said: Yes. The Messenger of Allah (peace be upon him) said to him: Then come along with us.” 1Second: They also base their argument on the Hadith reported by Al-Hakim in his Sahih (book of Hadith) from Yazid ibn Harun from Mustalim ibn Sa’id Al-Wasity from Khubayb ibn ‘Abdul-Rahman ibn Khubayb from his father on the authority of his grandfather Khubayb ibn Yasaf who said: “A man from my tribe and I came to the Messenger of Allah (peace be upon him). I told him: O Messenger of Allah! We feel ashamed that our people will fight in a battle and we will not take part with them. The Prophet (peace be upon him) asked: Embrace Islam! We replied: No. He (peace be upon him) said: We do not seek the help of the Mushriks. Khubayb ibn Yasaf said: Thus, we embraced Islam and participated with them.” 2 Al-Hakim said: “The Isnad (chain of narration) of this Hadith is Sahih (authentic) but Al-Bukhari and Muslim did not report it. Khubayb is a well-known Sahabi (Companion of the Prophet).” This Hadith was also mentioned by Al-Hafizh Al-Zayla’i in his book entitled, “Nasb Al-Rayah” (p. 423.) He said: “This Hadith was reported by Ahmad, Ibn Abu Shaybah, and Is-haq ibn Rahawayh in their Musnads (Hadith compilations) and Al-Tabarani recorded it in his book, “Al-Mu’jam” on the authority of Ibn Abu Shaybah. The author of Al-Tanqih said: “Mustalim is trustworthy and Khubayb ibn ‘Abdul-Rahman is a reliable narrator. Allah knows best.”Al-Zayla’i reported another Hadith which was recorded by Ishaq ibn Rahawayh in his Musnad: It was reported by Al-Fadl ibn Musa from Muhammad ibn ‘Amr ibn ‘Alqamah from Sa’id ibn Al-Mundhir on the authority of Abu Humayd Al-Sa’idi who said: “When the Messenger of Allah (peace be upon him) went out on the day of Uhud and passed Thaniyyat-ul-Wada’, he looked behind him and there appeared a squadron. He (peace be upon him) inquired: Who are they? It was said: This is ‘Abdullah ibn Ubayy ibn Salul, and his Jewish allies; they are the tribe of ‘Abdullah ibn Salam. The Prophet (peace be upon him) asked: Have they embraced Islam? They said: No, they still hold to their religion. The Prophet (peace be upon him) replied: Tell them to go back. Verily, we do not seek the help of the Mushriks against other Mushriks.” 3This Hadith was also recorded by Al-Waqidi in his book entitled, “Al-Maghazy” with this wording: The Prophet (peace be upon him) inquired: “Who are they? It was said: O Messenger of Allah! They are the Jewish fellows of Ibn Ubay. The Prophet (peace be upon him) said: “We do not seek the assistance of the Mushriks in fighting against other Mushriks.”Al-Hazimi stated in, “Al-Nasikh wal-Mansukh”: “Scholars hold different opinions with regard to this matter. A group agrees on the prohibition of seeking the help of the Mushriks, such as Ahmad; they adhere to the Hadith of ‘Aishah which was previously mentioned. They state that the other Hadiths which contradict this Hadith are not as authentic as this one. Therefore, the claim that this Hadith was abrogated is disqualified. Another group holds the view that it is permissible for a Muslim leader to permit the Mushriks to fight with them on two conditions: First, Muslims are few in number and so need help from the Mushriks. Second, the Mushriks are trusted with the affairs of the Muslims.Then he quoted Al-Shafi’i as saying: Malik reported that the Prophet (peace be upon him) refused to seek the help of the Mushriks in the Battle of Badr. However, in the Battle of Khaybar, years after the Battle of Badr, the Prophet (peace be upon him) sought the help of the Jews from Banu Qaynuqa’. Again, in the Battle of Hunayn, which took place in 8 A.H., he sought the help of Safwan ibn Umayyah who was a Mushrik at that time. So if the Hadith narrated by Malik indicates that the Prophet (peace be upon him) was free to choose between seeking the help of the Mushriks or refusing their help, and that he would even refuse to seek the help of a Muslim if he doubts him, then the two Hadiths will not conflict with each other.If, however, it [the Hadith narrated by Malik] indicates that the Prophet (peace be upon him) refused the man’s desire to participate with them in the battle because the latter was a Mushrik, the answer will be that this Hadith was abrogated by the other Hadith which showed that he sought their help afterwards. It is permissible to seek the help of Mushriks to fight against other Mushriks, if they are willing to help. It is permissible to give them a little but not a share of the booty as it was not authentically reported that the Prophet (peace be upon him) gave them a share. Al-Shafi’i said: “He (peace be upon him) might have refused to let the Mushrik participate in the Battle of Badr, hoping that he would embrace Islam. It is permissible for the Muslim leader to turn down a Mushrik or to give him permission.” The opinion of Al-Shafi’i is quoted by Al-Bayhaqi. 4[End of quote]Al-Nawawi (may Allah be merciful to him) stated in his book, “Sharh Sahih Muslim” : “The Hadith narrated on the authority of ‘Aishah (may Allah be pleased with her) states that the Prophet (peace be upon him) set out to Badr, and when he reached Harrat-ul-Wabarah which is four miles from Al-Madinah, he (peace be upon him) said: “Go back, I will not seek the help of a Mushrik.” (see footnote #1) According to another Hadith, the Prophet (peace be upon him) sought the help of Safwan ibn Umayyah before the latter embraced Islam; so a group of scholars base their argument on the first Hadith in general, while Al-Shafi’i and other scholars maintain that it is permissible to seek help from Kafirs, if they offer good advice to Muslims and when it is necessary; otherwise, it is Makruh (disliked). The two Hadith imply these two cases. However, if a disbeliever is given permission to participate, he is to be given a little of the booty but should not receive a share of the booty. Allah knows best.” 5[End of quote]Al-Wazir ibn Hubayrah stated in his book, “Al-Ifsah ‘an Ma’ani Al-Sihah” (vol. 2, p. 281): “Scholars hold different views with regard to seeking the help of or helping the Mushriks to fight against their enemies. Malik and Ahmad maintained that it is not permissible to seek the help of or help the Mushriks at all. However, Malik added that it is permissible to do so if they are in the service of the Muslims. Abu Hanifah maintained that it is absolutely permissible to seek their help or help them if they are under Islamic rule; otherwise, it is Makruh to use them. Al-Shafi’i said that it is permissible to seek the help of Mushriks subject to two conditions: First, the Muslims are few in number while the Mushriks are great in number. Second, the Mushriks hold good opinions about Islam and are inclined to it. There is no harm in taking their advice but they should not receive a share of the booty. However, Ahmad in one of his two narrations said that it is permissible to give them a share of the booty. Al-Shafi’i said: If they were hired, they should be paid from money, which has no specific owner. He also said that they should be given a little from the spoils. Al-Wazir said: “I see that this case is the same as those of Jizyah (poll tax required from non-Muslims living in an Islamic state) and Kharaj (tax on agricultural land).” 6[End of quote]Second viewThe second group holds the view that it is permissible to seek help from the Mushriks when fighting against other Mushriks, if there is need or necessity. They base their argument on a number of proofs among which is Allah’s (Exalted be He) saying in Surah Al-An’am: “…while He has explained to you in detail what is forbidden to you, except under compulsion of necessity” [Al-An’am: 119]. They also base their argument on what Al-Hazimi quoted from Al-Shafi’i (may Allah be merciful to him) which was previously mentioned as supporting evidence by the first group.Al-Hazimi (may Allah be merciful to him) quoted that a group of scholars permitted seeking the help of Mushriks on two conditions: First, Muslims are few in number and so need help from the Mushriks. Second, the Mushriks are trusted with the affairs of Muslims.We have previously stated what Al-Nawawi quoted from Al-Shafi’i that he permitted seeking help from the Mushriks provided that the two conditions are fulfilled; otherwise, it will be Makruh. The opinion of Al-Shafi’i was also transmitted by Al-Wazir ibn Hubayrah as previously mentioned. Those who are of the opinion that seeking the help of the Mushriks is permissible cited as evidence the Hadith which was reported by Ahmad and Abu Dawud on the authority of Dhu Makhmar who said that he heard the Messenger of Allah (peace be upon him) saying: “You will make a peace-treaty with the Romans and together you will invade an enemy beyond Rome. You will be victorious and take much booty…” 7 The fact that the Prophet (peace be upon him) did not dispraise them [those who sought the help of the Romans and fought with them] was considered approval of what they will do. This Hadith shows that this matter is permissible when necessary as mentioned above.[End of quote]Al-Majd ibn Taymiyyah (Grandfather of Ibn Taymiyyah) said: “It is not permissible to seek the help of the Mushriks unless it is necessary. If the Muslim army will increase in strength by joining the Mushrik army and they will both form a powerful front against the enemy, and they [the Mushriks] hold good opinions about Islam, this will be permissible; otherwise it is not.” 8[End of quote]Al-Muwaffaq stated: “It is not permissible to seek the help of the Mushriks except when necessary.” 9[End of quote]In “Al-Mughny” (vol. 8, pp. 414-415), he (Al-Muwaffaq) said: “It is not permissible to seek the help of the Mushriks. Ibn Al-Mundhir, Al-Jawzajani, and a group of scholars held the same opinion. Ahmad recorded a Hadith which indicates the permissibility of seeking their help. Al-Khiraqi is of the opinion that it is permissible to seek their help when necessary. This is also the opinion of Al-Shafi’i on account of the Hadith which was narrated above by Al-Zuhri concerning Safwan ibn Umayyah. The Mushrik whose help is sought must have a good opinion with regard to the Muslims; otherwise, it is not permissible to seek their help. Since the help of an untrustworthy Muslim, like one who weakens the morale of the Muslims and spreads rumors to dishearten them, is forbidden to be sought, the help of the Kafir is also forbidden in this case.The supporting evidence quoted by the first group is the Hadith reported on the authority of ‘Aishah (may Allah be pleased with her), who said: “The Messenger of Allah (peace be upon him) set out for Badr. When he reached Harrat-ul-Wabarah (a place four miles from Al-Madinah), a Mushrik who was known for his valor and courage met him. The Companions of the Messenger of Allah (peace be upon him) were pleased to see him. He said: I have come so that I may follow you and get a share of the booty. The Messenger of Allah (peace be upon him) said to him: Do you believe in Allah and His Messenger? He said: No. The Messenger of Allah (peace be upon him) said: Go back, I will not seek the help of a Mushrik. He went on until we reached Shajara, where the man met him again. He asked him the same question again and the man gave him the same answer. He said: Go back. I will not seek the help of a Mushrik. The man returned and overtook him at Baida’. He asked him as he had asked previously: Do you believe in Allah and His Messenger? The man said: Yes. The Messenger of Allah (peace be upon him) said to him: Then come along with us.” (Agreed upon by Al-Bukhari and Muslim and related by Al-Jawzajani) (see footnote #1).It is recorded by Imam Ahmad on the authority of ‘Abdul-Rahman ibn Khubayb who said: “A man from my tribe and I came to the Messenger of Allah (peace be upon him). I told him: O Messenger of Allah! We feel ashamed that our people will fight in a battle and we will not take part with them. The Prophet (peace be upon them) asked: Embrace Islam! We replied: No. He (peace be upon him) said: We do not seek the help of the Mushriks. (see footnote #2)It is not safe to have a Mushrik in the Muslim army, for he might dishearten the Muslims and spread rumors. Ibn Al-Mundhir stated that it is not affirmed that the Prophet (peace be upon him) sought their help. 10[End of quote]After quoting the Hadith related to the permissibility and impermissibility of seeking help from the Mushriks, Al-Hafizh said in his book, “Al-Talkhis”: It is possible to reconcile between the Hadith of ‘Aishah and the report concerning Safwan ibn Umayyah, and the Hadith Mursal (a Hadith with no Companion of the Prophet in the chain of narration) reported by Al-Zuhri through the following ways: First, which was transmitted by Al-Bayhaqi from Al-Shafi’i, the Prophet (peace be upon him) felt that the man would embrace Islam so he sent him back hoping that he would accept Islam and he was correct. However, this view is questionable, bearing in mind that the wording of the Hadith indicates generality, because of using the indefinite form in the context of negation. Second, it might mean that the matter should be referred to the Imam (ruler); however, this view is also questionable. Third, it might also mean that seeking the help of Mushriks was initially prohibited but this prohibition was later lifted by a Rukhsah (concession); this opinion is more likely to be correct, and it was adopted by Al-Shafi’i.Al-Hafizh said: It is Makruh to seek the help of the Kafirs, unless it is necessary while a group of scholars said, unless there is a need to do so. Al-Hafizh holds that this is permissible if the Kafirs hold a good opinion about the Muslims. He (Al-Hafizh) added in Al-Muharir, “When his power depends on the enemy.” 11[End of quote]Al-San’ani (may Allah be merciful to him) said in his book “Subul Al-Salam” in his explanation of the Hadith narrated by ‘Aishah (may Allah be pleased with her), “Go back, I will not seek the help of a Mushrik.”: This Hadith is supporting evidence for those who maintain that it is not permissible to seek the help of a Mushrik in fighting, which is the view of a group of scholars. However, Al-Hadwiyyah, Abu Hanifah and his followers believe that this matter is permissible because the Prophet (peace be upon him) sought the help of Safwan ibn Umayyah in the Battle of Hunayn, and he also sought the help of the Jews of Banu Qaynuqa’ and gave them a little of the booty. This was related by Abu Dawud in Al-Marasil (Book of Hadiths Mursal), and Al-Tirmidhi on the authority of Al-Zuhri as a Hadith Mursal.However, the Hadiths reported in the from of Mursal, which are narrated by Al-Zuhri are Da’if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators). Al-Dhahabi said: Because he used to make mistakes, the Hadith which he narrates contain doubtful matters and Tadlis (misrepresentation resulting from a Hadith narrator who provides misleading information about his shaykh or the chain of narration). Al-Bayhaqi recorded on the authority of Abu Humayd Al-Sa’idi that the Prophet (peace be upon him) sent the Mushriks back. The compiler said: The different narrations can be reconciled by the assumption that the Prophet (peace be upon him) sent back the Mushrik during the Battle of Badr because he (peace be upon him) felt that he would embrace Islam; so he sent him back hoping that he would accept Islam and he was correct. It might also mean that seeking the help of Mushriks was prohibited but the Prophet (peace be upon him) was given Rukhsah and this opinion is the closest view. He (peace be upon him) sought the help of Mushriks in the Battle of Hunayn in return for a share of the booty.Al-Hadwiyyah stipulated that the Imam should have with him a group of Muslims who can manage the matter. It is reported in “Sharh Muslim” that Al-Shafi’i said: “If the Mushrik holds a good opinion about Muslims and they need his help, it is permissible to do so; otherwise, it is Makruh.” According to Ijma’ (consensus of scholars), it is permissible to seek the help of the hypocrites for the Prophet (peace be upon him) sought the help of’‘Abdullah ibn Ubay and his people.” 12[End of quote]These are the opinions of the scholars that we could collect on this question. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.In another occasion, His Eminence Shaykh Ibn Baz (may Allah be merciful to him) said:As for seeking help from some disbelievers to fight against other disbelievers when necessary, the right opinion is that there is nothing wrong with doing so if the ruler chooses to seek help from some individuals or from a disbelieving country to fight against the aggressive country to ward off aggression according to all proofs. When there is neither a need nor a necessity, it is impermissible to seek their help. When there is a need or a necessity, it is permissible to seek their help as long as this benefits the Muslims and does not harm them. Doing so matches with the Shar’i proofs, because the Prophet (peace be upon him) sought the help of Al-Mut’im Ibn ‘Ady upon returning from Al-Ta’if. The Prophet entered Makkah under his protection. He (peace be upon him) sought the help of ‘Abdullah ibn Urayqit Al-Diyaly to guide him on the way to Al-Madinah. Both these two men were Mushriks (those who associate others with Allah in His Divinity or worship).Moreover, the Prophet allowed the Muslim immigrants to immigrate to the Christian Abyssinia (Ethiopia) for the public interest of Muslims and keeping them away from the harm they may suffer at the hands of their tribe in Makkah. He (peace be upon him) borrowed arms from Safwan ibn Umayyah, who was a disbeliever, during the battle of Hunayn. According to the Hadith of ‘Aishah (may Allah be pleased with her), the Prophet said to the Mushrik (one who associates others with Allah in His Divinity or worship) who wanted to fight with him at the battle of Badr: “Go back as we will not seek the help of a Mushrik.” 13 Yet the Prophet allowed the Jews to settle in Khaybar and entrusted them with the works of agriculture and palm farms, because Muslims were in need of such trees and the Companions were engaged in defending the Way of Allah. When Muslims were in no need of the disbelievers, ‘Umar (may Allah be pleased with him) ended this state. There are many proofs supporting this.It is obligatory upon Muslim scholars to reconcile the texts, not to make them seem contradictory. The Ba’th nation is more dangerous to the Muslims than the Christian nation, because it is apparent that atheists are more indulged in Kufr than the people of the Scripture. What has been committed by the Ba’thist ruler of Iraq against Kuwait exposes his extreme malice and plot against Islam and Muslims. It should be noticed that some people assume that seeking the help of disbelievers is considered supporting them. But this is not the case, because seeking their help differs from taking them as allies. When he sought the help of Al-Mut’im ibn ‘Ady, ‘Abdullah ibn Urayqit, or the Jews of Khaybar, the Prophet (peace be upon him) was neither allying with the disbelievers nor taking them as intimates. Rather he (peace be upon him) did so, because the Muslims were in need of using them in such matters that would benefit Muslims and keep harm away from them. The same applies to sending the immigrants from Makkah to Abyssinia (Ethiopia), This is not out of allying with the Christians. Rather, the Prophet did so out of seeking the benefit of Muslims to relieve them from the evil committed against them. A Muslim should differentiate between what Allah made different and should employ the proofs appropriately. Allah (Glorified be He) is the One Who gives success and the Giver of guidance. There is no God but He. There is no Lord except Him.Footnotes: Narrated by Muslim, Book on Jihad and military expeditions, Chapter on the reprehensibility of seeking the help of an unbeliever during battles, no. 1817. ↩ ↩2 ↩3 Narrated by Imam Ahmad, Section on the Hadiths narrated by Meccan narrators, the Hadith narrated by Khubayb (may Allah be pleased with him), no. 15336. ↩ ↩2 Narrated by Al-Hakim, Al-Mustadrak, Book on Jihad, Chapter on we should not ally with polytheists in our fight against other polytheists, no. 2604; and Ibn Abu Shaybah, Al-Musannaf, Book on expeditions, Chapter on this is the narrations Abu Bakr learnt by heart during the battle of Uhud, no. 35708. ↩ Nasb Al-Rayah, by Al-Zayla’i, vol. 3, pp. 423-424, first edition, ed. Dar Al-Ma’moun. ↩ Sharh Sahih Muslim by Al-Nawawi, vol. 12, pp. 198-199, ed. Dar Al-Fikr for printing, 1403 A.H. ↩ Al-Ifsah ‘An Ma’any Al-Sihah, by Ibn Hubayrah, vol. 2, p. 438, second edition, Al-Maktabah Al-Halabiyyah (1366 A.H-1947 C.E.) ↩ Narrated by Abu Dawud, Book on Battles, Chapter on the battles against the Romans, no. 4292. ↩ Al-Muharar fi Al-Fiqh, by Ibn Taymiyyah, vol. 2, p.171, Maktabat Al-Ma’arif, Riyadh, second edition, 1404 A.H ↩ Al-Muqni’, Al-Muwaffaq Ibn Qudamah, vol. 1, p. 492, third edition, Al-Sa’idiyyah establishment, Riyadh. ↩ Al-Mughni, by Ibn Qudamah, vol. 8, pp. 414-415, third edition, Dar Al-Manar, 1367 A.H. ↩ Al-Furu, by Ibn Muflih, vol. 6, p. 205, second edition 1388, 1967 A.H. Dar Masr for printing. ↩ Subul Al-Salam, by Al-San’ani, vol. 4, pp. 49-55, fourth edition (1379 A.H.-1960 C.E.), Dar Ihy’a Al-Turath Al-‘Arabi. ↩ Muslim, Sahih, Book on Jihad and military expeditions, no. 1817; Al-Tirmidhy, Sunan, Book on military expeditions, no. 1558; Abu Dawud, Sunan, Book on Jihad, no. 2732; Ibn Majah, Sunan, Book on Jihad, no. 2832; Ahmad ibn Hanbal, Musnad, vol. 6, p. 149; and Al-Darimy, Sunan, Book on military expeditions, no. 2496. ↩ " }, { "title": "Nullifiers of Islam", "date": "2020-08-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/nullifiers-of-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com, salafiyyah@outlook.sa", "mp3": "", "hijri": "Dhul-Hijjah 27, 1441", "link": null, "summary": "A Muslim should know that Allah has made it obligatory for all mankind to embrace Islam, firmly abide by it and avoid what contradicts it.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets, his family, his Companions, and those who follow his guidance.A Muslim should know that Allah (Glorified be He) has made it obligatory for all mankind to embrace Islam, firmly abide by it and avoid what contradicts it. Allah sent His Prophet Muhammad (peace be upon him) to call people to this, informing them that whoever follows him will be guided and whoever turns away from him will be misguided. In many Ayahs (Qur’anic verses), Allah warned people against causes of apostasy and all forms of Shirk (associating others with Allah in His Divinity or worship) and Kufr (disbelief). Under the topic of the rulings of the apostate, scholars (may Allah be merciful to them) mentioned that a Muslim may become an apostate by committing one of the things that nullifies Islam and renders his blood and money violable and turn him out of the fold of Islam. The most dangerous and common ten nullifiers of Islam are mentioned by Shaykh and Imam Muhammad ibn ‘Abdul-Wahhab and other scholars (may Allah be merciful to them). Here we will list them in brief so that a Muslim can keep away from them and warn people against them in hope for safety and well-being. We will briefly elaborate on them.First: Associating others with Allah in worship. Allah (Exalted be He) says: “Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa: 48]He (Exalted be He) also says: “Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers.” [al-Maidah: 72] This includes invoking the dead, seeking relief, vowing, or offering sacrifice for them.Second: Anyone who takes intermediaries between himself and Allah, whom he invokes, asks them for intercession with Allah, and puts his trust in them has committed Kufr, according to the Ijma’ (consensus of scholars).Third: Anyone who does not consider the Mushriks (those who associate others with Allah in His Divinity or worship) to be disbelievers, or has doubts about their Kufr, or considers their ways and beliefs to be correct, has committed Kufr.Fourth: Anyone who believes that some guidance other than that of the Prophet (peace be upon him) is more complete than his guidance or that someone else’s judgment is better than his judgment, such as those who prefer the judgment of the Taghut (false gods) over his judgment, such a person is judged to be a Kafir (disbeliever).Fifth: Anyone who hates any of the teachings that the Messenger (peace be upon him) brought, even though he may act on it, has committed Kufr. Allah (Exalted be He) says: “That is because they hate that which Allâh has sent down (this Qur’ân and Islâmic laws, etc.); so He has made their deeds fruitless.” [Muhammad: 79]Sixth: Anyone who mocks or ridicules any part of the Messenger’s religion, its rewards or punishments, has committed Kufr. Allah (Exalted be He) says: “Say: “Was it at Allâh (عز وجل), and His Ayât (proofs, evidence, verses, lessons, signs, revelations) and His Messenger (صلى الله عليه وسلم) that you were mocking?” Make no excuse; you disbelieved after you had believed.” [al-Tawbah: 65-66]Seventh: Witchcraft which includes magic spells that cause a person to hate or love someone or something. Anyone who practices it or is pleased with it has committed Kufr. The proof of this is the Saying of Allah (Exalted be He): “…but neither of these two (angels) taught anyone (such things) till they had said, “We are only for trial, so disbelieve not (by learning this magic from us).” [al-Baqarah: 102]Eighth: Supporting and assisting the Mushriks against the Muslims. The proof of this is the Saying of Allah (Exalted be He): “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).” [al-Maidah: 51]Ninth: Anyone who believes that it is permissible for some people not to apply the Shari’ah (Islamic law) which Prophet Muhammad (peace be upon him) brought has committed Kufr. Allah (Exalted be He) says: “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]Tenth: Turning away from Allah’s Religion, not learning it, or implementing it (is an act of Kufr). The proof of this is the Saying of Allah (Exalted be He): “And who does more wrong than he who is reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners).” [al-Sajdah: 22]There is no difference in committing these nullifiers between the one utters them in jest, in earnest, or even out of fear except for a person who says them under coercion. All of these (ten) matters are the gravest nullifiers that most often occur. A Muslim must beware of and keep away from these acts. We seek refuge with Allah from the things that cause His Anger and severe punishment. May Allah’s Peace be upon the best of His Creation Muhammad, his family, and Companions.The fourth nullifier includes those who believe that man-made laws and constitutions are better than the Shari’ah, equal to it, or that it is permissible to resort to them for judgment, even if he believes that the judgment of Shari’ah is better. It also includes whoever believes that it is not proper to implement the system of Islam in the twentieth century, that this is a cause for the backwardness of Muslims, or that it is limited to relationship between the servant and his Lord and should not interfere in the other affairs of life. The fourth category also includes those who hold that carrying out Allah’s ordained punishments, such as cutting off the hand of a thief or stoning an adulterer is not befitting for this modern era.This category includes those who believe that it is permissible to rule by something other than Allah’s Law in matters of transactions, Hudud (ordained punishments for violating Allah’s Law) and so on, even if he does not believe that it is better than ruling by the Shari’ah. This is because, by doing this, he makes lawful that which Allah forbade, according to the Ijma’. Similarly, whoever makes lawful that which Allah has prohibited, and this prohibition is indisputably established, such as Zina (sexual intercourse outside marriage), Khamr (intoxicants), Riba (usury or interest) and ruling by anything other than the Shari’ah, then he is a Kafir by Ijma’.May Allah guide all of us to what pleases Him. May Allah guide us and all Muslims to His Straight Path. He is All-Hearer, Ever Near. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Scale models of the two Sacred Mosques", "date": "2020-08-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/scale-models-two-sacred-mosques/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1441", "link": null, "summary": "It is not permissible to make scale models for Al-Haramayn Al-Sharifayn as they may contain pictures of the people in Al-Masjid Al-Haram while making Tawaf.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:I would like to know the ruling on making a model for Al-Haramayn Al-Sharifayn (the Two Sacred Mosques i.e. The Holy Mosque in Makkah and the Prophet’s Mosque in Madinah) including the Sacred Ka`bah with the aim of selling them to the pilgrims and other Muslims who wish to buy them as souvenirs.Answer:It is not permissible to make scale models for Al-Haramayn Al-Sharifayn as they may contain pictures of the people in Al-Masjid Al-Haram (the Sacred Mosque in Makkah) while making Tawaf (circumambulation of the Ka`bah) or offering Salah (Prayer) and of the people in Al-Masjid Al-Nabawy (the Prophet’s Mosque in Al-Madinah), the reciters and others, also because the green dome appears in the picture of Al-Masjid Al-Nabawy which makes some people believe in domes and the people buried in them and this may lead to Al-Shirk-ul-Akbar (major form of associating others in worship with Allah) and other evils; may Allah save us from that." }, { "title": "Ruling on building domes over graves", "date": "2020-08-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/building-domes-over-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1441", "link": null, "summary": "It is impermissible to make such a Qiyas or analogy to conclude the permissibility of building domes on the graves of the dead, whether righteous people or otherwise.", "category": ["funerals","fatwas","bidah"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afify","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:Some people consider the green dome that was built on the Prophet’s grave in Madinah evidence for the permissibility of building domes on graves, such as those of righteous people. Is this true, or what shall we say to them?Answer:It is impermissible to make such a Qiyas (analogy) to conclude the permissibility of building domes on the graves of the dead, whether righteous people or otherwise. Building these domes is a prohibited sin, as it contradicts what was authentically reported from Abu Al-Hayyaj Al-Asady who said that ‘Ali ibn Abu Talib (may Allah be pleased with him) said to him: “Should I not send you on the same mission as the Messenger of Allah (peace be upon him) sent me? Do not leave a statue without obliterating it, or a high grave without leveling it.” 1It was also reported from Jabir (may Allah be pleased with him) that he said, “The Prophet (peace be upon him) forbade plastering of graves, sitting on them and building over them.” 2Both Hadiths were narrated by Muslim in his Sahih (authentic) Book of Hadith. Thus, it is impermissible to use this prohibition as evidence on the permissibility of such deeds, as the saying of the Prophet (peace be upon him) cannot be disobeyed in favor of the sayings or the deeds of anyone else. The Prophet (peace be upon him) is the one to whom Allah conveyed His Message; and thus his orders should be obeyed, as Allah says, “And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it).” [al-Hashr: 7]There are other Ayahs which order us to obey Allah and His Messenger. Building domes over graves is also a means which may lead to Shirk (polytheism), so the means leading to Shirk should be blocked. Muslim, Sahih, Book on funerals, no. 969; Al-Tirmidhi, Sunan, Book on funerals, no. 1049; Al-Nasa’i, Sunan, Book on funerals, no. 2031; Abu Dawud, Book on funerals, no. 3218; and Ahmad, Musnad, vol. 1, p. 139. ↩ Muslim, Sahih, Book on funerals, no. 970; Al-Tirmidhi, Sunan, Book on funerals, no. 1052; Al-Nasa’i, Sunan, Book on funerals, no. 2027; Abu Dawud, Sunan, Book on funerals, no. 3225; Ibn Majah, Sunan, Book on funerals, no. 1563; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 3, p. 339. ↩ " }, { "title": "What should a woman do when she has her monthly period and she is unable to offer Salah", "date": "2020-08-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-should-woman-do-when-has-monthly-period-and-unable-to-offer-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1441", "link": null, "summary": "A woman is exempted from offering Salah during her menstrual period. In fact it is prohibited for her to offer Salah during menstrual days and she is not required to make up for the Salah she missed after she is purified from menses out of Allah’s Mercy and Grace, to make things easy for women.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Abdullah ibn qa'ud","url":"/biography/qaud"}]}, "content": "Question:What should a woman do when she has her monthly period and she is unable to offer Salah (Prayer)?Answer:A woman is exempted from offering Salah during her menstrual period. In fact it is prohibited for her to offer Salah during menstrual days and she is not required to make up for the Salah she missed after she is purified from menses out of Allah’s Mercy and Grace, to make things easy for women. It is authentically reported that the Prophet (peace be upon him) addressed women saying: “Is it not true that when she menstruates, she neither offers Salah (Prayer) nor observes Sawm (Fast)?” The women said, “Yes.” He said, “This is the lack in her religion.” (Agreed upon by Al-Bukhari and Muslim) 1.It is also authentically reported that Mu‘adhah asked ‘Aishah (may Allah be pleased with her) saying: “Why is that a menstruating woman has to make up for the missed days of Sawm (fast), but not for the missed Salah (prayers)?” `Aishah (may Allah be pleased with her) asked, “Are you a Harori (from Harowraa village where Khawarij lived: some sects of Khawarij obliged women to make up for missed Salah during menstruation period)?” She said, “No, I am not. I am just asking.” ‘Aishah said, “When we experienced this (menstruation) (at the time of the Prophet, peace be upon him), we were commanded to make up for the fasts but we were not commanded to make up for the prayers.” Related by Al-Bukhari, Muslim and the Compilers of Sunan (Abu Dawud, Al-Tirmidhy, Al-Nasa’i and Ibn Majah) 2. Al-Bukhari, Sahih, Book on menstruation, no. 304; and Muslim, Sahih, Book on faith, no. 80. ↩ Al-Bukhari, Sahih, Book on menstruation, no. 321; Muslim, Sahih, Book on menstruation, no. 335; Al-Tirmidhy, Sunan, Book on purification, no. 130; Al-Nasa’i, Sunan, Book on fasting, no. 2318; Abu Dawud, Sunan, Book on purification, no. 262; Ibn Majah, Sunan, Book on purification and its Sunan, no. 631; Ahmad ibn Hanbal, Musnad, vol. 6, p. 232; and Al-Darimy, Sunan, Book on purification, no. 986. ↩ " }, { "title": "Muslim world has corrupt in Aqidah", "date": "2020-08-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muslim-world/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 24, 1441", "link": null, "summary": "It becomes evident through messages sent to this program that our Muslim world is full of many things that contradict the religion of Islam. One of these things is Sufism and seeking blessings from the graves, Awliya and the like.", "category": ["fatwas","wahhabism","manhaj","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Our Shaykh, it becomes evident through messages sent to this program that our Muslim world is full of many things that contradict the religion of Islam. One of these things is Sufism and seeking blessings from the graves, Awliya and the like. It seems that this affair require another Shaykh like Muhammad Ibn ‘Abdul-Wahhab.Answer:There is no doubt that these matters require the presence of reformers who call for guidance and face these falsehoods with inviting people to Allah and making them well-acquainted with their religion. It also needs Imams, rulers and leaders that can prevent people from this evil by force, punish those persons who do these acts and compel them to accept the Truth. This was done by the Prophet (peace be upon him) during his stay in Madinah and Makkah. The same was done by the Rightly-Guided Caliphs and reformers including Shaykh-ul-Islam Ibn Taymiyyah (may Allah be Merciful with him) in his time, Ibn Al-Qayyim in his time and others like them. Then, Shaykh Muhammad Ibn ‘Abdul-Wahhab (May Allah be Merciful with him) emerged in the twelfth Hijrah century and undertook this obligation. He invited people to Allah, guided them to Tawhid and warned against Shirk that was rampant in Najd and Hijaz. He warned against these acts and called people to the Truth.The same was also done by his supporters of righteous scholars and callers to guidance in Najd, Hijaz and Yemen. They performed this duty and called people to Allah (may He be Exalted and Glorified) and guided them to Tawhid. They also warned them against worshiping graves, trees, stones and Jinn. Similarly, every reformer should do this by calling, direction, legal Jihad and using force that deters the evildoers if they refrained from not affected by words. If words do not deter evildoers, they should be deterred with force, punishment, jailing, killing the Murtad (apostate) and so on. This was done by our Prophet Muhammad (peace be upon him), the Rightly-Guided Caliphs and the guided Imams (rulers) after them, Allah is the One sought for help" }, { "title": "The dome on the grave of the Prophet is no pretext", "date": "2020-08-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/green-dome/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_864/nour_86402.mp3", "hijri": "Dhul-Hijjah 24, 1441", "link": null, "summary": "They say that Muhammad Ibn Abdul-Wahhab removed all the domes, with the exception of that dome; namely, the dome of the Prophet (peace be upon him).", "category": ["fatwas","audios","wahhabism","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I know that building domes on graves is impermissible; however, some people say it is permissible and they take the dome on the grave of the Prophet (peace be upon him) as evidence to support their stance. They say that Muhammad Ibn Abdul-Wahhab removed all the domes, with the exception of that dome; namely, the dome of the Prophet (peace be upon him). How can we refute the argument of such people? Appreciate your guidance, may Allah guide you.Answer:There is no doubt that building domes on graves is Bid’ah and Munkar like building Masjids thereon, for it was proven that the Messenger of Allah (peace be upon him) said: May Allah curse the Jews and the Christians for taking the graves of their prophets as places of worship Moreover, it was proven that the Prophet (peace be upon him) said: “Those before you used to take the graves of their prophets and pious people as places of worship.” 1“Do not take them as Masjids (places of worship). I forbid you to do that.” (Related by Muslim in his Sahih (authentic) Book of Hadith). 2Furthermore, it was authentically related on the authority of Jabir ibn Abdullah (may Allah be pleased with him) in Sahih Muslim that the Prophet (peace be upon him) forbade plastering the graves, sitting on them and building on them. Undoubtedly, putting domes on graves is one kind of building and so is building Masjids on them, ceilings and walls.Rather, graves should remain apparent on the ground just as they used to be during the lifetime of the Prophet (peace be upon him) in Al-Baqi’ and in other places. The grave should be almost one hand span higher than the ground so that people would know it is a grave and thus, would not misuse it. However, it is impermissible to build a dome on it, a room or an arbor. Graves should remain apparent as they are and nothing should be added to them except their own dust from which they were dug.It should be raised one hand span as mentioned in the Hadith of Sad ibn Abu Waqqas. He (may Allah be pleased with him) said: “Bury me in a Lahd (a crevice on the side of a grave facing the direction faced for Prayer) and put unburnt bricks on me as was done with the Messenger of Allah (peace be upon him).” 3In another narration he said: “His grave was raised a hand span from the ground (i.e. the grave of the Prophet (peace be upon him).” 4So, graves should be raised a hand span from the ground to make people aware that they are graves and in this way, they would not be misused. Thus, people would refrain from treading on them or sitting on them. However, nothing should be built on them; neither a dome nor anything else as indicated by the previous Hadiths; the Hadith of Jabir and the Hadith of ‘Aishah and others. In the Hadith of Jabir, the Prophet (peace be upon him) prohibited building on or plastering graves.The dome that is on the Prophet’s (peace be upon him) grave was introduced by some of the Turkish rulers in the later centuries; perhaps the ninth or eighth century. People did not remove it for many reasons. Among these reasons was the ignorance of many of those who ruled Madinah. Another reason was the fear of Fitnah. They feared that people might rise against them and accuse them of hating the Prophet (peace be upon him) and of other false charges. This is why the Saudi government is keeping this dome. If it is removed, some ignorant people, and most of the people are ignorant, might say that those people removed the dome because they hate the Prophet (peace be upon him). They would not say it was removed because it is a Bid’ah; rather, they would accuse them of hating the Prophet (peace be upon him).Such are the words of the ignorant and those like them. Thus, the Saudi government has left that dome for fear of Fitnah and for fear that people might think ill of them. However, there is no doubt that this government believes in the prohibition of building on graves and constructing domes thereon. The Messenger of Allah (peace be upon him) was buried in the house of Aishah so that there would be no Fitnah and to be sure that people would not exceed the proper limits regarding the Prophet (peace be upon him). The Sahabah (Companions of the Prophet) buried him in the house of Aishah to avoid Fitnah and for fear that the ignorant might be tempted by it. The dome on the Prophet’s (peace be upon him) grave was put there later by some ignorant rulers.The right thing, and it is permissible, would be to remove it, however, some ignorant people might not accept that and might think that those who remove it are wrong and that they hate the Prophet (peace be upon him). Hence, it was left by the Saudi government as it is because it was built by others and the Saudi government is not in favor of arousing any confusion or Fitnah that might be led by those who worship graves and exceed the proper limits regarding the dead from among the Mushriks. Thus, they would be accused of false charges including hatred of the Prophet (peace be upon him) or failing to show proper reverence for him.However, the Saudi scholars, and among them Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful with him), are all adherent to the Sunnah and follow the way of the Companions of the Prophet (peace be upon him) and their followers in terms of adopting Tawhid (belief in the Oneness of Allah/ monotheism), worshiping Allah with foil sincerity, and warning of Shirk, Bid’ah or the means of Shirk. They revere the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) more than anyone else. They, more than others, follow the example of the Salaf (righteous predecessors) in their love for the Prophet (peace be upon him) and revering him.It is that Shar’i reverence that implies no excess and no Bid’ah. Rather, it is reverence that implies following Shari’ah, glorifying his commands and prohibitions, defending his Sunnah, calling people to follow him and warning them against Shirk, Munkar and Bid’ah. They all follow that path; calling people to follow the Messenger of Allah (peace be upon him) and to glorify his Sunnah, to offer acts of worship with foil sincerity to Allah and warning them about committing Shirk and the Bid’ah that have become widespread among people for ages now. This dome that was put on the grave of the Prophet (peace be upon him) is a Bid’ah and it was left only to avoid ill thoughts and Fitnah. May Allah grant us success.It says in Fatawa Al-Lajnah Al-Da’imah 5: “The dome built on the grave of the Prophet (peace be upon him) should not be used as a pretext for building domes on the graves of Awliya’ (pious people) and the righteous, for neither the Prophet (peace be upon him) made a will that a dome should be built on his grave, nor was it built by his Companions, or the Tabi‘un (Followers, the generation after the Companions of the Prophet) or the rightly-guided Imams who lived during the first centuries of Islam whose virtue and excellence are attested to by the Prophet (peace be upon him). Rather, it was built by the people of Bid‘ahs (innovations in religion).Moreover, the Prophet (peace be upon him) is authentically reported to have said: “Whoever introduces anything into this matter of ours (Islam) that is not part of it, will have it rejected.” 6Moreover, Ali, (may Allah be pleased with him) is authentically reported to have said to Abu Al-Hayyaj: “Shall I not send you on the same mission as the Messenger of Allah (peace be upon him) sent me? Do not leave any image without erasing it or any high grave without leveling it.” Recorded by Muslim. 7Consequently, since neither the Prophet (peace be upon him) nor the rightly-guided Imams are reported to have built a dome on his grave, - in fact, the Prophet (peace be upon him) is reported to have enjoined the contrary - a Muslim should not take the dome built by people of Bid‘ah on the grave of the Prophet (peace be upon him) as an ideal to be imitated. Al-Bukhari, Fat-h-ul-Bary, no. 437; and Muslim, Sahih [Sharh Al-Nawawy], vol. 5, p. 12. ↩ Muslim, Al-Nawawi p. 5/13. ↩ Sahih Muslim no. 966; Ibn Hibban 160. ↩ Ibn Hibban no. 6635, Bayhaqi no. 8800. ↩ Fatwa no. 6258 ↩ 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. ↩ Muslim, Sahih, Book on funerals, no. 969; Al-Tirmidhy, Sunan, Book on funerals, no. 1049; Al-Nasa’i, Sunan, Book on funerals, no. 2031; Abu Dawud, Book on funerals, no. 3218; and Ahmad, Musnad, vol. 1, p. 139. ↩ " }, { "title": "Ruling on writing on graves", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-writing-on-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441", "link": null, "summary": "It is not permissible to inscribe Qur'anic Ayahs or any thing else on graves.", "category": ["funerals","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": "Shaykh Ibn Baz", "muftis": null, "content": "Question:Is it permissible to place a metal plate or a “sign” inscribed with some Ayahs (Qur’anic verses), the name of the deceased person, and the date of his death on the grave?Answer:It is not permissible to inscribe Qur’anic Ayahs or any thing else on graves. Likewise, it is not permissible to use an iron plaque, board, or otherwise. It is authentically reported on the authority of Jabir (may Allah be pleased with him) that “the Prophet (peace be upon him) forbade plastering of graves, sitting on them, and building on them.” (Related by Imam Muslim in his Sahih) 1. According to the narration reported by Al-Tirmidhy and Al-Nasa’y with (authentic) Sanad (chain of narrators), the following addition is found: “…and [forbade] inscribing on them.” 2 Muslim, Sahih, Book on funerals, no. 970; Al-Tirmidhi, Sunan, Book on funerals, no. 1052; Al-Nasa’i, Sunan, Book on funerals, no. 2027; Abu Dawud, Sunan, Book on funerals, no. 3225; Ibn Majah, Sunan, Book on funerals, no. 1563; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 3, p. 339. ↩ Al-Tirmidhi, Sunan, Book on funerals, no. 1052; Al-Nasa’i, Sunan, Book on funerals, no. 2027; and Ibn Majah, Sunan, Book on funerals, no. 1563. ↩ " }, { "title": "Ruling on Prayer behind a man who opposes Ahl Al-Sunnah wal-Jama'ah", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-salah-behind-ashari/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441 AH", "link": null, "summary": "Is it permissible to offer Salah behind a man believing in a doctrine different from Ahl Al-Sunnah wal-Jama'ah such as Al-Ash'ari", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it permissible to offer Salah behind a man believing in a doctrine different from Ahl Al-Sunnah wal-Jama’ah such as Al-Ash’ari (a follower of Asha’irah i.e. a Muslim group that bases its creedal issues on logic), for example?Answer:The more preponderant opinion - and Allah knows best - is that it is permissible to offer prayer behind any Muslim while it is impermissible to do so behind non-Muslims. This is the opinion of a group of scholars and it is the correct opinion. As for a person who says that it is impermissible to offer prayer behind a sinner, such an opinion is not the best since the Prophet (peace be upon him) permitted offering Salah behind rulers. Yet, many among them are wrongdoers. Ibn ‘Umar, Anas, and a group of Muslim scholars offered prayer behind Al-Hajjaj who was one of the worst wrongdoers.In conclusion, Salah is possible behind a mubtadi’ (one who introduces innovations in religion) whose Bid’ah (innovation in the religion) does not render him a non-Muslim. It is possible to be offered behind a Fasiq (someone flagrantly violating Islamic law) who commits manifest sins that do not render him a non-Muslim. Yet, when offering prayer in congregation, Ahl-ul-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim community) should give priority to the best among them." }, { "title": "Ruling on holding funeral ceremonies", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-holding-funeral-ceremonies/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441", "link": null, "summary": "Your practice is not in accordance with the Sunnah and we do not know of any basis for it in Shari‘ah.", "category": ["funerals","fatwas","bidah"], "tags": [], "article_taken_from": null, "shaykhs": "Shaykh Ibn Baz", "muftis": null, "content": "Question:According to our customs, when someone dies, people gather outside their house, ornamental light bulbs are hung (like in weddings) and the deceased’s family line up. Condolers pass by each one of them, put their hands on their chests and supplicate to Allah for them saying “May Allah reward you greatly!” Is this gathering and these practices in accordance with Sunnah (whatever is reported from the Prophet)? If they are not, what is the Sunnah in this situation? Please, enlighten us and may Allah reward you with the best.Answer:Your practice is not in accordance with the Sunnah and we do not know of any basis for it in Shari‘ah (Islamic law). The Sunnah is to console the bereaved family in no special way and without holding any gatherings. Moreover, it is permissible for Muslims to console the bereaved family in the house, on the road, at the Masjid (mosque) or in the graveyard, whether before or after the Funeral Prayer. It is also permissible to shake hands with the bereaved and supplicate to Allah for them, saying “May Allah reward you greatly, console and comfort you, and compensate you for your distress!” If the deceased is a Muslim, they ask Allah to forgive them and be merciful to them. Similarly, it is permissible for women to console one another, men to console women and vice versa, provided that consolation does not involve Khulwah (being alone with a member of the opposite sex) or shaking hands if the woman is non-Mahram (not a spouse or permanently unmarriageable relative). May Allah guide Muslims to understanding His Religion and holding fast to it, for He is the Best One to be asked!" }, { "title": "Ruling on cutting down harmful trees at graves", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-cutting-down-harmful-trees-at-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441", "link": null, "summary": "They should be cut down because they harm the people who come to visit the graves. Similarly, any thorny plants should be cut down to spare the visitors the harm.", "category": ["funerals","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": "Shaykh Ibn Baz", "muftis": null, "content": "Question:Is it permissible to cut down the harmful trees at the graves?Answer:They should be cut down because they harm the people who come to visit the graves. Similarly, any thorny plants should be cut down to spare the visitors the harm. Moreover, it is not permissible for anyone to plant any kind of trees or palm branches in the graveyard, for Allah (Exalted be He) has not prescribed this. Although the Prophet (peace be upon him) planted two palm stalks on the graves of two people whom he knew were being punished, he (peace be upon him) did not plant anything on the graves of Madinah or Baqi’ (the graveyard of Madinah, near the Prophet’s Mosque). The Sahabah (Companions of the Prophet) did not do such a thing either. So, we know that this was only for the occupants of those two graves who were being punished. We ask Allah to grant us safety." }, { "title": "Difference between the words Nasara and Masihi", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/nasrani-masihi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441 AH", "link": null, "summary": "The word Masihi is an ascription to Al-Masih ibn Maryam (Jesus Christ, son of Mary, peace be upon him). People who allege that they follow the Bible use the word Masihy to claim that they are followers of Al-Masih (peace be upon him) while he is free from them.", "category": ["non-muslim"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:For a long period of time, the word Masihi has been commonly used. Is this correct or do we have to use the word Nasrani instead? Provide me with your beneficial answer. May Allah reward you.Answer:The word Masihi is an ascription to Al-Masih ibn Maryam (Jesus Christ, son of Mary, peace be upon him). People who allege that they follow the Bible use the word Masihy to claim that they are followers of Al-Masih (peace be upon him) while he is free from them. They are just liars for Al-Masih (peace be upon him) did not state that he is the son of Allah (Glorified and Exalted be He). Rather, Al-Masih (peace be upon him) emphasized that he is the Slave of Allah and His Messenger.Consequently, it is more proper to call them Nasara as Allah (Glorified and Exalted be He) named them. He (Exalted be He) says: “The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture.” [al-Baqarah: 113]The Arabic equivalent of the word “Christians” is “Nasara” and the singular form is “Nasrani”." }, { "title": "Meaning of Shirk", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-of-shirk/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441 AH", "link": null, "summary": "Shirk is defined as associating others with Allah in worship, such as invoking, seeking relief, making vows, offering prayers, fasting, or slaughtering animals for the idols.", "category": ["fatwas","terminology"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:What does Shirk mean? What is the meaning of Allah’s Saying: “O you who believe! Do your duty to Allâh and fear Him. And seek the means of approach to Him” [al-Maidah: 35]?Answer:Shirk is defined as associating others with Allah in ‘Ibadah (worship), such as invoking, seeking relief, making vows, offering Salah (prayers), fasting, or slaughtering animals for the idols. For example, it is Shirk that a person slaughters animals for Al-Badawy or Al-‘Aydarus, offers Salah for a human being, or asks help from the Messenger (peace be upon him) or ‘Abdul-Qadir, Al-‘Aydarus in Yemen or any deceased or absent people. These acts are called Shirk.Similarly, invoking the stars or the jinn, seeking their relief and help, or dedicating any acts of worship to inanimate objects, a deceased or absent person, are all forms of associating others with Allah (Glorified and Exalted be He) in worship.Allah (Glorified and Exalted be He) says: “But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.” [al-An’am: 88]Allah (Glorified be He) says: “And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allâh’s Messengers) before you: “If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” [al-Zumar: 65]It is also Shirk if a person totally dedicates acts of worship to other than Allah (Exalted be He). This may be called Shirk or Kufr. For instance, a person who turns away from Allah (Exalted be He) and worships others, such as trees, stones, idols, jinn or deceased people whom they falsely claim to be Awliya’ (pious people), offering them Salah or fasting and totally forgetting Allah (Exalted be He), he is guilty of committing Kufr and major Shirk. May Allah save us from that.Similarly, the atheists and those like them such as communists who deny the existence of Allah (Exalted be He) and claim that life is only matter are the worst disbelievers who flagrantly commit Shirk and live in error - may Allah save us from that. People who adopt such beliefs fall under the category of Shirk and Kufr alike. Perhaps some ignorant people erroneously view invoking or seeking relief from the dead as permissible means to be closer to Allah (Exalted be He). This is a great mistake since this act is one of the most abominable kinds of Shirk (associating others with Allah in His Divinity or worship). It is Shirk even if ignorant people and polytheists consider it a permissible means. In fact, this represents the belief of the pagans whom Allah (Exalted be He) dispraised and disparaged for holding this view.Indeed, Allah (Exalted be He) sent His Messengers and revealed His Books to condemn and warn people against it. The means of approach mentioned in Allah’s Saying: “O you who believe! Do your duty to Allâh and fear Him. And seek the means of approach to Him, and strive hard in His Cause (as much as you can)” [al-Ma’idah: 35] refers to drawing closer to Allah (Glorified be He) through obeying Him. Scholars unanimously agreed on that meaning.Actually, Salah, slaughtering sacrificial animals, observing fasting, giving charity, remembering Allah, and reading the Qur’an are all acts of worship that bring a Muslim closer to Allah (Glorified and Exalted be He). This is the meaning of Allah’s Saying: “Do your duty to Allâh and fear Him. And seek the means of approach to Him, and strive hard in His Cause (as much as you can)” [al-Ma’idah: 35] i.e. seek the means of approach to Allah through obeying Him, as held by Ibn Kathir, Ibn Jarir, Al-Baghawy and other scholars of Tafsir (explanation/exegesis of the meanings of the Qur’an).In other words, Muslims should seek the means of approach to Allah (Exalted be He) by obeying Him and doing lawful acts, such as Salah, fasting, and giving charity. Allah (Exalted be He) says: “Those whom they call upon [like ‘Isâ (Jesus) - son of Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest; and they [‘Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment.” [al-Isra: 57]The Messengers and their followers draw closer to Allah (Exalted be He) through the means He ordained, such as making Jihad (fighting), fasting, Salah, Dhikr (Remembrance of Allah), and reading the Qur’an. Thus, it is false that some people believe that invoking or seeking relief from ‘Awliya’ is a proper means of drawing closer to Allah (Exalted be He).On the contrary, this is the belief of the polytheists about whom Allah (Exalted be He) says: “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.” [Yunus: 18] Allah (Glorified be He) replied to them, saying: “…Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Yunus: 18]" }, { "title": "Is a tree growing on a grave a sign of anything?", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/is-tree-growing-on-a-grave-sign-of-anything/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441", "link": null, "summary": "This is a groundless belief. Trees or herbs growing on graves are no sign of the righteousness of their occupants; this is a false assumption.", "category": ["funerals","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": "Shaykh Ibn Baz", "muftis": null, "content": "Question:I noticed that when some people see a tree growing on a grave, they describe the inhabitant of the grave as having such and such characteristics. Is a tree growing on a grave a sign of anything?Answer:This is a groundless belief. Trees or herbs growing on graves are no sign of the righteousness of their occupants; this is a false assumption. Trees may grow on the graves of righteous and evil people alike, not only on the graves of the righteous. We should not be deceived by those who claim otherwise from among errant people and followers of corrupted beliefs. Allah is the One sought for help." }, { "title": "How to call those who are influenced by certain cultures to Islam", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/how-to-call-those-influenced-by-certain-cult/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441 AH", "link": null, "summary": "The caller to Islam must explain to them the defects and bid'ahs in the schools which they have been influenced by, the orders which they have been affiliated to, and the milieus where they live.", "category": ["fatwas","dawah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:What is the best way to practice Da’wah (calling to Islam) with people who are influenced by certain cultures or communities?Answer:The Da’i (caller to Islam) must explain to them the defects and Bid’ahs (innovations in religion) in the schools which they have been influenced by, the orders which they have been affiliated to, and the milieus where they live. Also, the Da’i should clarify to them the acts which disagree with Shari`ah (Islamic law) and prevail in their communities and invite them to refer any disputable issue to the Qur’an and the Sunnah. If it agrees with both of them or even one of them, then it is recognized as Halal (lawful); if not, the originator of this act must be refuted whoever they are.Muslim scholars used to refer disputable matters to Shari’ah-based evidence to consider what agrees with Shari’ah and discard what disagrees with it, even if its originator is a great person because the truth is above all. Likewise, it is obligatory to refrain from following any customs or manners that disagree with Shari’ah even if they were followed by forefathers, shaykhs, or ancestors. All Muslims must abide by the Commandments of Allah and His Messenger because this is the way to attain salvation.Allah (Glorified and Exalted be He) says: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious - see V.2:2).” [al-An’am: 153]May Allah grant us success." }, { "title": "Committing major sins affects one's faith", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/effect-of-committing-major-sins/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441", "link": null, "summary": "Yes, this has a great effect on one's faith. Committing the grave sins such as Zina (sexual intercourse outside marriage), drinking wine, killing unjustly, consuming Riba (usury), backbiting, tale-bearing, etc., has an impact on one's faith in the Oneness of Allah and believing in Him.", "category": ["fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on committing sins, particularly major sins? Does this affect one’s faith?Answer:Yes, this has a great effect on one’s faith. Committing the grave sins such as Zina (sexual intercourse outside marriage), drinking wine, killing unjustly, consuming Riba (usury), backbiting, tale-bearing, etc., has an impact on one’s faith in the Oneness of Allah and believing in Him. It weakens one’s faith, but a Muslim is not to be accused of Kufr (disbelief) for committing any of these sins, as long as he does not consider them lawful. Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief) consider as Kafir Muslims who commit sins such as Zina, theft, being undutiful to parents and other major sins; even if such a person does not consider the act to be lawful. This is a great mistake on the part of Al-Khawarij. Ahl Al-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim community) neither consider such a person a Kafir, nor believe that he will abide in the Hellfire forever. Rather, they view that the Iman (belief) and Tawhid (belief in the Oneness of Allah/ monotheism) of this person are incomplete. Such a person is not to be accused of committing major Kufr, but that their Iman is incomplete and weak.Therefore, Allah legislated that the fornicator must be given one hundred lashes and exiled for a year if he or she is not married as Hadd (legal penalty). Allah also legislates that the intoxicated person is to be lashed and not to be executed. This also applies to a thief whose hand must be cut off and should not be executed. Had committing Zina, intoxication and robbery carried the ruling of major Kufr (disbelief), they would have been executed as the Prophet (peace be upon him) said: “Whoever (a Muslim) abandons their faith, is to be executed.” (Related by Al-Bukhari (may Allah be merciful to him) in his Sahih [Authentic Hadith Book]).This indicates that committing sins does not constitute Riddah (apostasy), but weakens and decreases one’s faith. Thus, Allah legislated disciplining them by applying these prescribed penalties so that they may turn to their Lord in repentance and be deterred from committing what Allah (Glorified be He) has made unlawful. Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) view that the sinner is between two ranks and will abide in the Hellfire forever if they die believing in this. This opinion contradicts Ahl-ul-Sunnah wal-Jama’ah and agrees with Al-Khawarij Yet, both sects are wrong.The correct opinion is the first one which is the belief of Ahl Al-Sunnah wal-Jama’ah. They view that such a person is to be considered a sinner, there is weakness in their faith, and is in great danger of incurring Allah’s Anger and Punishment. However, they are not to be accused of committing major Kufr i.e., Riddah from Islam. Consequently, they will not remain in the Hellfire forever if they die committing some of these sins. This is up to Allah; if He wills, He may forgive them and if He wills, He will punish them in proportion to the sins from which they did not repent before dying; Allah will then take them out of Hellfire. None will abide in the Hellfire forever except the disbelievers. After spending the period Allah has decreed upon them, they will be taken out of Hellfire and will enter Paradise. This is the preponderant opinion which is reported repeatedly from the Prophet (peace be upon him), unlike the opinion of Al-Khawarij and Al-Mu’tazilah. Allah (Exalted be He) says: “Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa: 48]He (Glorified be He) makes everything other than Shirk (associating others with Allah in His Divinity or worship) dependent on His (Glorified and Exalted be He) Will.As for those who die while committing major Shirk, they will abide in Hellfire forever and they will not be admitted to the Jannah (Paradise) as Allah (Glorified be He) says: “Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers.” [al-Maidah: 72]Allah (Glorified be He) also says: “It is not for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), to maintain the Mosques of Allâh (i.e. to pray and worship Allâh therein, to look after their cleanliness and their building,), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide.” [al-Tawbah: 17] There are many Ayahs to the same effect.When a disobedient enters the Hellfire, they will remain therein until Allah wills, but will not dwell in Hellfire forever like the disbelievers. They may remain there for a long time, but this is temporary and not permanent as the disbelievers, as Allah (Glorified be He) says in Surah Al-Furqan about the Mushrik (one who associates partners with Allah), the murderer, and fornicator: “…and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace [al-Frqan: 68-69]; Thus, those who commit major sins will abide in the Hell-fire temporarily unlike disbelievers who will abide therein forever. As for the polytheists, Allah (Glorified and Exalted be He) says in Surah Al-Baqarah: “Thus Allâh will show them their deeds as regrets for them. And they will never get out of the Fire.” [al-Baqarah: 167]In Surah Al-Ma’idah, Allah (Glorified be He) says: with regard to the unbelievers: “They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment.” [al-Maidah: 37]" }, { "title": "Disapproving evil done by relatives", "date": "2020-08-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/disapproving-evil-done-by-relatives/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 23, 1441", "link": null, "summary": "She should forbid the wrong gently in an amiable way using kind words. Perhaps, the wrongdoer is ignorant or savage and he may increase his evil when he is harshly forbidden.", "category": ["fatwas","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What should a believing woman do when she sees one of her relatives committing evil acts?Answer:She should forbid the wrong gently in an amiable way using kind words. Perhaps, the wrongdoer is ignorant or savage and he may increase his evil when he is harshly forbidden. Thus, a Muslim should forbid the evil in a good manner and kindly while showing the wrongdoer the clear evidence from the Qur’an and Sunnah along with supplicating to Allah for his guidance. In doing so, the wrongdoer will not turn in aversion. The Muslim who enjoins right and forbids wrong should have knowledge, insight, gentleness and endurance that force the wrongdoer to accept instruction without aversion or stubbornness. Let the Muslim who enjoins right and forbids wrong try his best to use kind words whereby the truth is more probably to be accepted." }, { "title": "Does committing sins obliterate the blessing?", "date": "2020-08-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sins-obliterate-blessings/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1441 AH", "link": null, "summary": "Undoubtedly, committing sins is one of the causes of Allah’s Wrath, loss of blessings, withholding of rain and being overtaken by the enemy.", "category": ["misc"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A sister from Riyadh asks: I read that one of the consequences of sin is punishment from Allah and loss of blessings, and I wept with fear because of that. Please advise me.Answer:Undoubtedly, committing sins is one of the causes of Allah’s Wrath, loss of blessings, withholding of rain and being overtaken by the enemy. Allah (Exalted be He) says: “And indeed We punished the people of Fir‘aun (Pharaoh) with years of drought and shortness of fruits (crops), that they might remember (take heed).” [al-A’raf: 130]“So We punished each (of them) for his sins; of them were some on whom We sent Hâsib (a violent wind with shower of stones) [as on the people of Lût (Lot)], and of them were some who were overtaken by As-Saihah [torment - awful cry. (as Thamûd or Shu‘aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir‘aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves.” [al-Ankabut: 40]There are many similar Ayahs to the same effect. It was authentically reported that the Prophet (peace be upon him) said: “A man is deprived of provision for a sin he commits.” (Sunan Ibn Majah [Introduction] no. 90; Musnad Ahmad ibn Hanbal p.5/ 280.)So, Muslim men and women must beware of sins, and must repent for what they have committed in the past. They also should think positively about Allah, hoping for His Forgiveness and fearing His Wrath and Punishment. Allah (Exalted be He) says in His Glorious Book about His righteous Slaves: “Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” [al-Anbiya: 90]He (Glorified be He) also says: “Those whom they call upon [like ‘Isâ (Jesus) - son of Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest; and they [‘Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [al-Isra: 57]“The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.” [al-Tawbah: 71]However, Muslim men and women are to seek the means that Allah has permitted, placing their hope in Him and fearing Him; pursuing the means while also putting their trust in Allah and depending on Him to bring what they hope for and keep them safe from what they fear. Indeed, He is the Ever-Responsive and Most Generous. Allah (Glorified and Exalted be He) says: “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [al-Talaq: 2-3]He (Glorified be He) says: “…and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him.” [al-Talaq: 4]“And all of you beg Allâh to forgive you all, O believers, that you may be successful” [al-Nur:31]So, you must repent to Allah from whatever sins you have committed in the past and be steadfast in obeying Allah, while thinking positively of Him and fearing His Wrath. Be of good cheer and have the hope of a positive end. May Allah grant us success." }, { "title": "Ruling on Simaniyyah Sufi order", "date": "2020-08-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/simaniyyah-tariqah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1441", "link": null, "summary": "Here in Sudan, we have a shaykh who has many followers who compete in serving and obeying him. They travel to visit him, thinking he is one of the Awliya' (pious people).", "category": [], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Here in Sudan, we have a shaykh who has many followers who compete in serving and obeying him. They travel to visit him, thinking he is one of the Awliya’ (pious people). He has established the Simaniyyah Tariqah (Sufi order). He has a large dome for his father under which his followers seek blessing and pay money willingly. They perform Dhikr (Remembrance of Allah) by playing the Duff (a tambourine-like instrument without bells), beating drums and reciting poetry. This year, the shaykh ordered them to visit the grave of another shaykh, so they all traveled, men and women, in a hundred car to carry out his order. What is your advice to them?Answer:This is a great Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and evil. Traveling to visit graves itself is a Munkar, according to the saying of the Prophet (peace be upon him), “Do not set out on a journey but to three Masjids: Al-Masjid Al-Haram (the Sacred Mosque in Makkah), this Masjid of mine (the Prophet’s Mosque in Madinah), and Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem).” 1In addition, drawing close to the dead people through vows, sacrificial animals, Salah (Prayer), Du’a (supplication), or seeking their help is considered Shirk (associating others with Allah in His Divinity or worship). It is impermissible for a Muslim to supplicate to a dead person or seek their help, even if they were great people such as Messengers (peace be upon them). It is also impermissible to seek the help of idols, trees, or planets.As for playing the Duff and beating drums to draw closer to Allah (Glorified be He), this is a rejected Bid’ah (innovation in religion). Many Sufis worship Allah (Exalted be He) in this way, which is a rejected Bid’ah that is not prescribed by Him. It is only permissible to use the Duff in weddings for women as a form of announcement, so that it is known that it is a wedding, not adultery.Another Bid’ah and one of the means leading to Shirk is building on graves and turning them into Masjids. The Prophet (peace be upon him) forbade plastering graves, building over them, and sitting on them according to what was related by Imam Muslim in his Sahih (authentic) Book of Hadith, on the authority of Jabir ibn ‘Abdullah (may Allah be pleased with him) that he said, “The Messenger of Allah (peace be upon him) forbade plastering of graves, sitting on them and building over them.” 2He (peace be upon him) also said, “May Allah curse the Jews and the Christians, for they have turned the graves of their Prophets into places of ‘Ibadah (worship).” 3The graves should be an open area that have no buildings. It is impermissible to rub oneself against their walls seeking blessings in them, supplicating the dead, seeking their help, making vows for them or sacrificing animals for them. All these are deeds of Jahiliyyah (pre-Islamic time of ignorance).The Muslims should beware this. The scholars should advise this shaykh and tell him that his deeds are Batil (null and void) and Munkar. His recommendation for the people to seek the help of the dead and supplicate to them, not to Allah, is an act of major Shirk, may Allah forbid! The Muslims should not follow him, as ‘Ibadah should be dedicated to Allah alone; and He is the One whom we should supplicate. Allah (Exalted be He) says, “And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.” [al-Jinn: 18]He (Glorified be He) also says, “And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” [al-Mu’minun: 117]He calls them Kafirs (disbelievers), as they supplicated to other than Allah (Exalted be He), such as Jinn (creatures created from fire), angels, dead people, planets and idols. If a person supplicates to any of these, this is considered major Shirk. Allah (Exalted be He) says, “And invoke not besides Allâh, any such that will neither profit you nor harm you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).” [Yunus: 106]Anyone who can resist this Munkar should do so. If the country is Islamic, it should prevent this and teach the people what Allah (Exalted be He) has ordained on them in the matters of religion, until this Munkar disappears. May Allah guide us all! Al-Bukhari, Sahih, Book on Friday, no. 1189; Muslim, Sahih, Book on Hajj, no. 1397; Al-Nasa’i, Sunan, Book on Masjids, no. 700; Abu Dawud, Sunan, Book on rituals, no. 2033; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1409; Ahmad ibn Hanbal, Musnad, vol. 2, p. 234; and Al-Darimy, Sunan, Book on Salah, no. 1421. ↩ Muslim, Sahih, Book on funerals, no. 970; Al-Tirmidhy, Sunan, Book on funerals, no. 1052; Al-Nasa’i, Sunan, Book on funerals, no. 2027; Abu Dawud, Sunan, Book on funerals, no. 3225; Ibn Majah, Sunan, Book on funerals, no. 1563; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 3, p. 339. ↩ Al-Bukhari, Sahih, Book on Salah, no. 436; Muslim, Sahih, Book on Masjids and places for Salah, no. 529; Al-Nasa’i, Sunan, Book on Masjids, no. 703; Ahmad ibn Hanbal, Musnad, vol. 6, p. 146; and Al-Darimy, Sunan, Book on Salah, no. 1403. ↩ " }, { "title": "Ruling on saying Sadaqallah Al-Adhim when finishing reading the Qur'an", "date": "2020-08-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-saying-sadaqallah-adhim/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1441 AH", "link": null, "summary": "People’s custom of saying 'Sadaqallah-ul-Adhim' when finishing a session of recitation is a baseless act that should not be taken as a habit.", "category": ["bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I often hear that saying “Sadaq Allah Al-Adhim” upon ending recitation of the Qur’an is a Bid’ah (innovation in religion). Some people told me that it is permissible and they quoted as evidence the Ayah: “Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth; follow the religion of Ibrâhîm (Abraham) Hanîfa (Islâmic Monotheism, i.e. he used to worship Allâh Alone)” [Aal ‘Imran: 95] Some educated people told me that when the Prophet (peace be upon him) wanted to stop someone who was reading Qur’an he said, “Enough” and he did not say “Sadaq Allah Al-Adhim”.” Now, is it permissible to say “Sadaq Allah Al-Adhim” at the end of a session of recitation? Please, advise in details.Answer:People’s custom of saying “Sadaq Allah Al-Adhim” when finishing a session of recitation is a baseless act that should not be taken as a habit. Indeed, according to the principles of Shari’ah, it is a Bid’ah. If anyone believes that it is Sunnah, it should not be done or taken as a habit for the lack of legal foundation. As for Allah’s Saying: “Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth” [Aal ‘Imran: 95]this has nothing to do with this matter. Allah was commanding him to explain to the people that Allah had spoken the truth in what He told in His Great Books like the Tawrah (Torah), etc. He was speaking the truth in all that He said to His slaves in His Glorious Book, the Qur’an. But this is not evidence that it is Mustahab (desirable) to say “Sadaq Allah Al-Adhim” after reading the Qur’an or after reading some Ayahs or a Surah (Qur’anic chapter). This was not reported or known from the Prophet (peace be upon him) or his companions (may Allah be pleased with them).When Ibn Mas’ud recited to the Prophet (peace be upon him) from the beginning of Surah (Qur’anic chapter) al-Nisaa’ until he reached the Ayah: How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad (peace be upon him)) as a witness against these people?” The Prophet (peace be upon him) said to him, “Enough.” Ibn Mas’ud said: “I turned to him and saw that his eyes were filled with tears” (peace be upon him) 1, i.e. he was weeping because of what is mentioned of this great status on the Day of Resurrection in this Ayah where Allah (Glorified be He) says: “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad (peace be upon him))” [al-Nisa:41] as a witness against these people?” i.e. against his (peace be upon him) nation.As far as we know, there is no scholar who stated that Ibn Mas’ud (may Allah be pleased with him) said “Sadaq Allah Al-Adhim” after the Prophet said to him “Enough”. The point is that there is no basis in Shari’ah for saying “Sadaq Allah Al-Azhim” when finishing a session of reading the Qur’an. But if a person does that sometimes for certain reasons, it does not matter. Al-Bukhari, Sahih, Book on the virtues of the Qur*an, no. 5050; Muslim, Sahih, Book on travelers Salah and Salah shortening, no. 800; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3024; Abu Dawud, Sunan, Book on knowledge, no. 3668; Ibn Majah, Sunan, Book on asceticism, no. 4194; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 433.’ ↩ " }, { "title": "Ruling on offering sacrifices at the shrines and supplicating to their inhabitants", "date": "2020-08-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-sacrifices-at-shrines/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1441", "link": null, "summary": "It is well-known through the Qur’an and the Sunnah that offering sacrifices to get close to other than Allah, whether they are the Awliya’, the Jinn, idols, or others, is Shirk and one of the actions of Jahiliyyah and the Mushriks.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on offering sacrifices at the shrines of Awliya’ (pious people)? What is the ruling on saying: “O Allah! By the right of Your Waliy so-and-so! Cure us or save us from such-and-such a distress”?Answer:It is well-known through the Qur’an and the Sunnah that offering sacrifices to get close to other than Allah, whether they are the Awliya’, the Jinn (creatures created from fire), idols, or others, is Shirk (associating others with Allah in His Divinity or worship) and one of the actions of Jahiliyyah (pre-Islamic time of ignorance) and the Mushriks (those who associate others with Allah in His Divinity or worship). Allah (Glorified and Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). “He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [al-An’am: 162-163]Sacrifice here refers to slaughtering animals. Allah (Glorified be He) makes it clear in this Ayah (Qur’anic verse) that slaughtering animals for other than Him is Shirk, just as offering Salah (Prayer) to other than Allah. Allah (Exalted be He) also says: “Verily, We have granted you (O Muhammad صلى الله عليه وسلم) Al-Kauthar (a river in Paradise). Therefore turn in prayer to your Lord and sacrifice (to Him only).” [al-Kawthar: 1-2]In this Surah (Qur’anic chapter), Allah (Glorified be He) commands His Prophet to pray to his Lord and sacrifice animals for His Sake, unlike the Mushriks who pray and sacrifice animals to other than Allah. He (Exalted be He) also says: “And your Lord has decreed that you worship none but Him.” [al-Isra: 23]And He (Praised and Exalted be He) also says: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5]There are many Ayahs to the same effect. Sacrificing is a form of ‘Ibadah (worship), so it is obligatory that it is performed purely and sincerely for Allah Alone. It was related in: “Sahih Muslim”, on the authority of Amir Al-Mu’minin (Commander of the Believers), ‘Ali ibn Abu Talib (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said, “Allah cursed those who slaughter (sacrifice) for other than Allah.” 1As for saying: “I ask Allah in the name of or the virtue of one of His Awliya’, or in the name or the virtue of the Prophet,” this is not Shirk, but Bid‘ah (innovation in the religion), and one of the means leading to Shirk according to the Jumhur (dominant majority of scholars). This is because Du’a (supplication) is a form of ‘Ibadah, and the manner of performing it is Tawqifiy (bound by a religious text and not amenable to personal opinion). Nothing was ever authentically reported from the Prophet (peace be upon him) that acts as evidence for the legality or permissibility of Tawassul (supplicating to Allah in the name of / by virtue of the status of) made in the name of any of the created beings.It is, therefore, not permissible for Muslims to innovate a form of Tawassul that was not legislated by Allah (Glorified be He), because Allah (Exalted be He) says: “Or have they partners (with Allâh — false gods) who have instituted for them a religion which Allâh has not ordained?” [al-Shura: 21]And the saying of the Prophet (peace be upon him), “Anyone who introduces something in this matter of ours (Islam) that is not part of it, will have it rejected.” (Its authenticity was agreed upon by Al-Bukhari and Muslim) 2There is another narration by Muslim classed as a Hadith Mu‘allaq (a Hadith missing link in the chain of narration, reported directly from the Prophet) by Al-Bukhari, which he confirmed, in which the Prophet (peace be upon him) said, “Anyone who does an action which is not stated in this matter of ours (Islam) will have it rejected” 3. His saying “will have it rejected” means that it will recoil upon the one who made it and will not be accepted. It is obligatory for Muslims to abide by what is prescribed by Allah and beware of the Bid‘ah that has been invented by people.As for the lawful Tawassul, this is supplicating to Allah by His Names; Attributes; Tawhid (monotheism); and righteous deeds such as Iman (Faith) in Allah and His Messenger, loving Allah and His Messenger, and good righteous deeds.There are many supporting proofs of this, including the Saying of Allah (Glorified be He): “And (all) the Most Beautiful Names belong to Allâh, so call on Him by them” [al-A’raf: 180]And also: The Prophet (peace be upon him) heard a man saying, “O Allah! I ask you in the name of my bearing witness that You are Allah, there in no God but You, the One God, the Self-Sufficient Sustainer of all, Who begets not, nor was He begotten, and there is none coequal or comparable to Him.” The Prophet (peace be upon him) said, “He has asked Allah by Allah’s Greatest Name which, when asked by it, He gives, and when supplicated by it, He answers.” (Related by the Four Ahl-ul-Sunan [authors of Hadith compilations classified by jurisprudential themes: Abu Dawud, Al-Tirmidhy, Al-Nasa’i and Ibn Majah] and ranked as Sahih by Ibn Hibban) 4There is also the Hadith of the People of the Cave, who performed Tawassul to Allah (Praised and Exalted be He) in the name of their righteous deeds: The first of them beseeched Allah (Glorified be He) in the name of his filial obedience; the second one beseeched Allah in the name of his refusal to commit Zina (sexual intercourse outside marriage) when he was able to do so; and the third one beseeched Allah in the name of the wage he had increased to the worker he hired and then gave to him. Allah relieved them, accepted their Du’a’s (supplications), and removed the rock that blocked the door of the cave before them. This Hadith is agreed upon to be authentic by Imams Al-Bukhari and Muslim. May Allah grant us success. Muslim, Sahih, Book on sacrifices, no. 1978; Al-Nasa’i, Sunan, Book on sacrifices, no. 4422; and Ahmad ibn Hanbal, vol. 1, p. 118. ↩ 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256. ↩ Al-Tirmidhi, Sunan, Book on supplications, no. 3475; and Ibn Majah, Sunan, Book on supplication, no. 3857. ↩ " }, { "title": "Ruling on listening to songs", "date": "2020-08-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-listening-songs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 22, 1441", "link": null, "summary": "I advise Muslim men and women to abstain from listening to songs, for they lead to great dangers. Nowadays, songs are everywhere on the radio, TV, tapes and it is a trial to Muslims.", "category": ["fatwas","music"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Many men and women are fond of songs, what is the ruling on listening to songs? Please advise.Answer:I advise Muslim men and women to abstain from listening to songs, for they lead to great dangers. Nowadays, songs are everywhere on the radio, TV, tapes and it is a trial to Muslims. So, it is the duty of Muslims to beware of their evils and to accustom themselves instead to listening to the Qur’an, Hadith, sermons, and lectures of trustworthy scholars. All of these things will be useful in this world and in the Hereafter.However, songs lead to great evil and may corrupt the morals. Allah (Glorified and Exalted be He) states: “And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allâh without knowledge, and takes it (the Path of Allâh, or the Verses of the Qur’ân) by way of mockery. For such there will be a humiliating torment (in the Hell-fire). And when Our Verses (of the Qur’ân) are recited to such a one, he turns away in pride, as if he heard them not - as if there were deafness in his ear. So announce to him a painful torment.” [Luqman: 6-7]The majority of scholars interpret ‘idle talk’ to mean singing. When singing is accompanied by playing musical instruments such as the flute or the lute, the sin is greater due to the evils afflicting the hearts and morals. Some people may even lead others or be led to misguidance, mock religion, and turn away in pride from listening to what the above mentioned Ayahs warn against - may Allah save us. Moreover, listening to songs may lead to hypocrisy, as Ibn Mas’ud (may Allah be pleased with him) said, “Singing grows hypocrisy in the heart just as water grows plants” (Sunan Abu Dawud 4927)." }, { "title": "Shaykh Muhammad Ibn Abd al-Wahhab’s Lifelong Adherence to the Sunnah", "date": "2020-08-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/shaykh-muhammad-ibn-abdul-wahhabs-lifelong-adherence-to-the-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 20, 1441", "link": "https://fatawapedia.com/%D8%AD%D9%83%D9%85-%D9%85%D8%A7-%D9%8A%D9%82%D8%A7%D9%84-%D9%85%D9%86-%D8%A7%D9%86%D8%AD%D8%B1%D8%A7%D9%81-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D9%85%D8%AD%D9%85%D8%AF-%D8%A8%D9%86-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%88%D9%87%D8%A7%D8%A8-%D9%81%D9%8A-%D8%A2%D8%AE%D8%B1-%D8%AD%D9%8A%D8%A7%D8%AA%D9%87-12772", "summary": "Shaykh Muhammad ibn Abd al-Wahhab—may Allah have mercy on him—is among the greatest callers to Salafiyyah, the sound creed, and the upright methodology", "category": ["fatwas","wahhabism","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Some people said to me: ‘There is [a group called] the “Wahhabis.”’ So I said to them: ‘There is no “Wahhabism”; rather, it is a term coined by the Sharifs [of Mecca] to turn people away from the reformist call.’ However, one of them told me: ‘Shaykh Muhammad ibn Abd al-Wahhab—may Allah have mercy on him—was indeed a religious reformer, but he deviated toward the end of his life, as he rejected some authentic prophetic traditions (Hadiths) because they did not align with his opinion.’ What is your view on this?Answer:Shaykh Muhammad ibn Abd al-Wahhab—may Allah have mercy on him—is among the greatest callers to Salafiyyah, the sound creed, and the upright methodology, and his books—may Allah have mercy on him—are filled with evidence of that.As for what you mentioned regarding one of the opponents of his call telling you that the Shaykh deviated toward the end of his life, rejecting certain authentic hadiths because they did not align with his opinion—this is a lie and a slander against the Shaykh. He passed away while being among the most stringent of people in respecting the Sunnah, accepting it, and indeed calling to it, may Allah have mercy on him." }, { "title": "Issue On Visiting Graveyards", "date": "2020-08-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/issue-on-visiting-graveyards/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 20, 1441", "link": null, "summary": "Common people from among the Sufis attend the celebration of the Prophet's birth, believing that these celebrations constitute (true) Islam.", "category": ["fatwas","sects","festivals","funerals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Dear Shaykh, Common people from among the Sufis attend the celebration of the Prophet’s birth, believing that these celebrations constitute (true) Islam, i.e. they think that this is the core of Islam, religion and worship. They thus travel to shrines and graves believing that this is part of the religion. So, what is the ruling on this?Answer:What do you say regarding the mother of the Prophet (peace be upon him)? Did she have knowledge about the religion? Was the Prophet (peace be upon him) given permission to ask Allah to forgive her or not? Did she embrace Islam or not? She lived in Jahiliyyah (Pre-Islamic era) but she was not excused because she lived at a time in which a remnant of Abraham’s religion subsisted. Likewise, the Arabs lived on the remaining (teachings) of the religion of Abraham but they wasted it and that was why they were not excused.Therefore, they were sentenced with Kufr (unbelief), ignorance and disbelief. The Messenger (peace be upon him) was not given permission to seek forgiveness for his mother. And once he (peace be upon him) said to the man who asked him about his father, “Verily my father and your father are in Hell-Fire.” (Related by Muslim [Book on faith, Chapter on he who dies associating none with Allah would enter Paradise and he who dies as a polytheist would enter the Fire of Hell] no. 203.’), though his father died during Jahiliyyah.How about the people who live in Muslim societies and among Muslim communities! How come they - when admonished to fear Allah and to worship Him - hit or kill those who admonish them, denouncing them as Wahhabis and so on. They do not want to accept the call of Allah.The are indeed misled by the advocates of aberration and vicious scholars. It is rather obligatory on them to refer to other than those wicked charlatans. Thus, when the caller to the truth addresses them, they should resort to the Qur’an, in which Almighty Allah (Glorified be He) says, “…this Qur’ân has been revealed to me that I may therewith warn you and whomsoever it may reach.” [al-An’am: 19]It is not permissible for them to be slack in this regard. Besides, the callers to the truth should advise and enlighten them, because Allah shall ask them about what they did with their knowledge. He (Exalted be He) says, “And verily this (the Qur’ân) is indeed a Reminder for you (O Muhammad صلى الله عليه و سلم) and your people (Quraish people, or your followers), and you will be questioned (about it).” [al-Zukhruf: 44]May Allah grant us success." }, { "title": "People of Bid'ah are not of Al-Firqah Al-Najiyah", "date": "2020-08-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/people-of-bidah-are-not-firqah-najiyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_724/nour_72406.mp3", "hijri": "Dhul-Hijjah 19, 1441", "link": "https://cutt.ly/IdB5rcq", "summary": "The triumphant group is Ahl-ul-Sunnah waI-Jama'ah (adherents to the Sunnah and the Muslim mainstream). They are the followers of the Book and the Sunnah who introduce no Bid'ah (innovation in the religion) and abide by the commands of Allah (Exalted be He).", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is a Mubtadi’ (one who introduces innovations in religion) excluded from the Al-Firqah Al-Najiyah (the Saved Sect) and the triumphant group?Answer:People who introduce innovation in religion such as the Rafidah (a Shi’ah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar ibn Al-Khattab and making accusations against thern and many other Companions of the Prophet), Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they (i.e. Attributes of Allah) are ascribed to people and cannot be ascribed to Allah), Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), Karamiyyah (a deviant Islamic sect that compares Allah’s Attributes to those of others and claims good deeds are not a condition for sound Faith), and others like them are not of Al-Firqah Al-Najiyah.The triumphant group is Ahl-ul-Sunnah waI-Jama’ah (adherents to the Sunnah and the Muslim mainstream). They are the followers of the Book and the Sunnah who introduce no Bid’ah (innovation in the religion) and abide by the commands of Allah (Exalted be He). When the Prophet (peace be upon him) was asked about them, he said: “They are those who follow the same [way] that I and my Companions follow.” 1, he (peace be upon him) said: “They are the main body of Muslim (the Jama’ah).”The triumphant (victorious) group, Al-Firqah Al-Najiyah, and the true followers of the Prophet (peace be upon him). They are far from interpolation and distortion. They do not introduce Bid’ahs, but they abide by the Book and the Sunnah following the way of Muslim Salaf (righteous predecessors) including the Sahabah (Companions of the Prophet) and those who followed them righteously in word, deed and ‘Aqidah (creed).Those are Ahl-us-Sunnah wal-Jama’ah who testify to the Oneness of Allah and worship Him alone. They abide by His Shari’ah and believe in His Names and Attributes as it was revealed in the manner that befits Allah without Tahrif (distortion of the meaning), Ta’wil (allegorical interpretation), or Tamthil (likening Allah’s Attributes to those of His Creation). Their practices are in accordance with the Book and the Sunnah in word and deed. Tirmidhi (book on faith) no. 2621 ↩ " }, { "title": "What is Wahhabiyah", "date": "2020-08-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-is-wahhabiyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 19, 1441", "link": null, "summary": "Wahhabism is the term which the enemies of Shaykh Muhammad ibn 'Abdul-Wahhab gave to his call to purify Tawhid from all forms of Shirk and to renounce all the ways except that of Muhammad Ibn ‘Abdullah (peace be upon him).", "category": ["fatwas","wahhabism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is Wahhabism?Answer:Wahhabism is the term which the enemies of Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) gave to his call to purify Tawhid (monotheism) from all forms of Shirk (associating others with Allah in His Divinity or worship) and to renounce all the ways except that of Muhammad Ibn ‘Abdullah (peace be upon him). Their intention was to alienate people from his call and obstruct it. However, the call was not affected in the least. On the contrary, it spread further in the world, and attracted more the interest of people whom Allah has guided to seek to learn more about the nature of this call and its purposes, and the evidences from the Qur’an and the authentic Sunnah it relies on. So, people became more attached to it and began calling other people to it, all praise and thanks to Allah." }, { "title": "Some people accuse Your Eminence of being a religious bigot and the country of being Wahabi", "date": "2020-08-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wahhabi-country/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 19, 1441", "link": null, "summary": "The ignorant people and the enemies of Allah accused the prophets and the Salaf (righteous predecessors) of more than this.", "category": ["fatwas","wahhabism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Some people from outside the country accuse Your Eminence of being a religious bigot and the country of being Wahabi, how can you refute their claims?Answer:I did not hear of this but it is possible. The ignorant people and the enemies of Allah accused the prophets and the Salaf (righteous predecessors) of more than this. All praise is due to Allah, I am not a religious bigot. I just rule according to the Qur’an and the Sunnah and base my Fatwa on what Allah (Exalted be He) and His Messenger (peace be upon him) said. I do not follow Al-Hanabilah (the followers of Imam Ahmad’s School of Jurisprudence) or any other school of Jurisprudence strictly. I base the fatwa which I issue on the legal evidence from the Qur’an and the Sunnah. This is what I have been doing since I studied religious knowledge since I was in Riyadh before and after being a judge. This was also my way when I was in Al-Madinah and after I left Al-Madinah and until now, thanks to Allah." }, { "title": "Is it true that the followers of Imam Shaykh Muhammad ibn Abdul-Wahhab seized the Arabian Peninsula and reached Madinah", "date": "2020-08-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/followers-imam-muhammad-ibn-abdul-wahhab-seized-arabian-peninsula/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 19, 1441", "link": null, "summary": "This claim is groundless. In fact, it is a lie and a way of hindering others from the truth. Rather, it is known that when the followers of Imam Muhammad entered Madinah, they spread the call of Salafiyyah.", "category": ["fatwas","wahhabism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it true that when the followers of Imam Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) seized the Arabian Peninsula and reached Madinah, they tied their horses to Al-Rawdah Al-Sharifah (the “Noble Garden” – a blessed area between the Prophet’s grave and pulpit in his Masjid) in Al-Masjid Al-Nabawi (the Prophet’s Mosque)?Answer:This claim is groundless. In fact, it is a lie and a way of hindering others from the truth. Rather, it is known that when the followers of Imam Muhammad entered Madinah, they spread the call of Salafiyyah (those following the way of the righteous predecessors), clarified the real meaning of Tawhid (belief in Monotheism) with which Allah sent His Prophet Muhammad (peace be upon him) and all other prophets. They also condemned acts of major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam) committed by many people such as supplicating to and seeking help of the Messenger (peace be upon him) as well as the Sahabah (Companions of the Prophet) buried in Al-Baqi’, the Prophet’s household and other righteous people, and supplicating to the Prophet’s uncle, Hamzah (may Allah be pleased with him), and to the martyrs of Battle of Uhud. Indeed, that is what is known about the followers of Imam Ibn ‘Abdul-Wahhab.They were known for teaching people the true essence of Islam and of disapproving of Bid’ah (innovation in religion) and superstitions which had spread in Al-Hijaz and other places at the time. Any claim that they had shown disrespect of the Prophet’s grave or Al-Rawdah or disrespect of the Prophet (peace be upon him), any of the Sahabah (may Allah be pleased with them) or any righteous person is a mere fabrication and alteration of the truth.Moreover, many history books attest to what we have said and belie such false claims. May Allah grant us all understanding of His Way and steadfastness in it until we meet Him (Glorified be He).May Allah protect us from the paths leading to error. Indeed, He is the Patron, Capable of all things.We ask Allah (Glorified and Exalted be He) to forgive the followers of Imam Ibn ‘Abdul-Wahhab, all Muslim scholars, and callers to guidance, and to make us all among their followers in righteousness.May Allah show us the truth, guide us to follow it, show us falsehood and guide us to avoid it. Indeed, He is the Patron, Capable of all things. Allah is the Grantor of success." }, { "title": "By the Mercy of Allah and His Benevolence the rulers of this country apply Shari'ah", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/saudi-arabia/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 18, 1441", "link": null, "summary": "By Allah's Mercy and Benevolence, the rulers of this country were guided since the time of Imam Muhammad ibn Sa'ud to the time of the Custodian of the Two Sacred Mosques apply Shari'ah, which is one of Allah’s greatest favors.", "category": ["muqolat","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "By Allah’s Mercy and Benevolence, the rulers of this country were guided since the time of Imam Muhammad ibn Sa’ud to the time of the Custodian of the Two Sacred Mosques apply Shari’ah, which is one of Allah’s greatest favorsAll praise is due to Allah, the Lord of all the Worlds. May peace and blessings of Allah be upon the Messenger of Allah, our Prophet Muhammad ibn ‘Abdullah, his family, his Companions, and those who followed His guidance to the Day of Judgment. To proceed:I thank Allah (Glorified and Exalted be He) for guiding us to this brotherly meeting with the noble heads of the Shar’i (Islamic legal) courts in the Kingdom of Saudi Arabia. I ask Allah (Glorified and Exalted be He) to bless this meeting, rectify our hearts and deeds. We ask Him for success and for guidance to that which pleases Him. We ask Him to protect us all from the causes of His Wrath and severe punishment, support His religion, and raise His word (Islam). I thank my dear brother, Dr. ‘Abdullah ibn Muhammad Al-Al-Shaykh for gathering and inviting our brothers, the chiefs of courts to this symposium. I ask Allah to bless him, support him in doing all what is good, forgive his father, and gather him and us in the abode of dignity; paradise.Dear scholars, one of the greatest favors of Allah upon this country is that He guided its rulers to apply the Islamic Shari’ah since the emergence of the Islamic call by Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) and by Imam Muhammad ibn Sa’ud (may Allah be merciful to him).One of the greatest favors of Allah is that He guided the two Imams to apply the Islamic Shari’ah, call to His way, and direct people to monotheism by devotedness to Him, fighting against evil; its means and causes, and applying Islamic Shari’ah in the cities of this Kingdom and their surroundings. This is one of the greatest favors that these two Imams and their followers and supporters combined between the call to Allah and guiding the people to the Oneness of Allah, teaching them the ordinances of Allah and warning them against what Allah has forbidden such as Shirk (associating others with Allah in His Divinity or worship) and its causes. They applied also the Shari’ah of Allah in regard to disputable matters which are ambiguous to them. Kings and rulers of this country successively maintained the application of Shari’ah, calling to the way of Allah, guiding people to Allah’s Oneness and obedience, warning them against Shirk and disobedience, and judging between them according to Shari’ah as Allah (Glorified and Exalted be He) states in His Glorious Book: “And so judge (you O Muhammad صلى الله عليه وسلم) among them by what Allâh has revealed.” [al-Maidah: 49]“And 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.” [al-Nisa: 58]“O you who believe! Stand out firmly for Allâh as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety” [al-Maidah: 8]“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa: 65]“Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allâh for a people who have firm Faith.” [al-Maidah: 50]“And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers of a lesser degree as they do not act on Allâh’s Laws). And whosoever does not judge by that which Allâh has revealed, such are the Zâlimûn (polytheists and wrong-doers - of a lesser degree).” [al-Maidah: 44-45]“And whosoever does not judge by what Allâh has revealed (then) such (people) are the Fâsiqûn [the rebellious i.e. disobedient (of a lesser degree) to Allâh].” [al-Maidah: 47]Application of Allah’s Shari’ah is one of the most important obligations. There is no way for the servants of Allah to obey Him, seek His Oneness, fulfill His due rights, set justice between the oppressed and the oppressors except with the arbitration of Shari’ah by applying the rulings of the Qur’an and the Sunnah (whatever is reported from the Prophet) on young and old, the select and the public in all matters without discrimination.It is of the Mercy and Benevolence of Allah that He guided the rulers of this country, since the time of Imam Muhammad up to the rein of the Custodian of the Two Sacred Mosques, Fahd ibn ‘Abdul-Aziz, to the arbitration of Shari’ah and applying it to the people by establishing the Shar’i Courts and appointing judges and chiefs. This is a great favor of Allah. We ask Allah out of His favor to guide those in charge to all what pleases Him. We ask Him also to support them in ruling according to Shari’ah and judging among people according to it. We ask Him also to guide them to useful knowledge and pious acts, grant us guidance, and make us of those who call for guidance. We supplicate to Him to make us righteous and reformers, grant us support in judging with Shari’ah and advising one another to do so, and help one another in applying it.Dear brothers in Allah, it is not hidden that it is obligatory to refer to Shari’ah because this is one of the responsibilities of the country and Muslims as well, especially, scholars because there is dire need. It is obligatory on the chiefs of courts and judges as a whole to fear Allah, seek His help in solving Muslims’ problems according to the Book of Allah and the Sunnah of His Messenger, advise one another to do so, and help one another to fulfill this. It is obligatory on judges and the chiefs of courts to fear Allah in all things, exert effort to know the rulings along with their proofs, advise each other about this, and remain committed to this. A person should exert efforts to convey the truth and rights to the people according to the proof as Allah (Glorified and Exalted be He) states: “(And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم).” [al-Nisa: 59]“And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge).” [al-Shura: 10]There is no doubt that the matter requires great efforts to know legal rulings along with their proofs and to give support to the oppressed against the oppressor. Judges should give care for the opponents, judge between people with justice, examine the proofs of both claimer and defendant calmly for achieving justice, and seek the truth with delightfulness until they listen to both sides in order to be able to judge between them according to legal proofs, oaths taken by the claimer or the defendant, or by other means which help to know the truth and judge between the people when the evidence is lost.Thus, it is obligatory upon judges and chiefs of courts to give much care to this matter and give aid to the oppressed against the oppressors. They have also to be keen to know the legal proofs of rulings in order to judge among people according to them. They should be eager to suppress the corruptor and eradicate the cause of corruption by any means that pleases Allah as explained by the Messenger of Allah (peace be upon him). The people are in dire need to suppress oppression and support the truth, and aid the oppressed and eliminate oppressors, especially in this time when Islam has become like a stranger, the people of falsehood have increased, and all kinds of corruption have spread everywhere. An oppressor is confused with an oppressed, a corruptor with a reformer, and the ignorant with the learned.This time is very strange, mixed up and full of trials that make people suffer except for those whom Allah protects. It is obligatory upon Du’ah (callers to Islam), judges, chiefs of courts, and rulers to exert efforts to know the truth with its proper evidence, give the right back to its people, prevent the oppressors from doing injustice, and give rights to those they are due as much as possible out of seeking Allah’s reward and fearing His punishment. It is obligatory upon those in authority to care for carrying out the rulings of Shari’ah, cooperate with judges in all what brings benefit to people, apply the laws of Allah upon them, and realize that this is the only way to secure the country, do justice to the oppressed, and guarantee safety from every evil. It is also the way to gain Allah’s victory, support, and protection against enemies and opponents of Islam. We ask Allah to guide us all as well as all Du’ah and scholars everywhere.May Allah guide all people to know the truth and follow it. I also ask Him to grant us understanding of Islam, be firm on it, and make us from the supporters of His religion and the sincere Du’ah. We ask Him to protect us from the evils of ourselves and the evils of our bad deeds. May Allah (Glorified be He) guide all Muslims everywhere to good, truth, and guidance, grant us good understanding of Islam, make the pious people rule, and set right the affairs of their leaders. I also ask Him (Glorified be He) to guide our rulers, especially, the Custodian of the Two Sacred Mosques to that which pleases Him and help them in doing all what is good. We ask Him also to support the truth with them and guide their retinue. May He make you and us from among those who are truly guided and guide all our judges, all Muslim judges, and all chiefs of courts to follow and work according to the truth. We ask Him also to grant them patience and make them advise each other with patience, as He (Glorified and Exalted be He) the Most Generous, the Most Bountiful. May peace and blessings be upon His Servant and Messenger, our Prophet Muhammad, his family, his Companions, and those who followed him." }, { "title": "How to know the Bid'ah and its divisions", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/how-to-know-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_512/51202.mp3", "hijri": "Dhul-Hijjah 18, 1441", "link": "https://cutt.ly/4dB5HEc", "summary": "A Bid'ah is what people introduce into Allah's Purified Shar'i (Law) and contradicts it In other words all that people introduce into Din (religion) is called a Bid'ah, such as, celebrating the Mawlid (the Prophet's birthday), building Masjids (rnosques) on graves and constructing domes on graves.", "category": ["audios","bidah"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:How can we know the Bid’ah and its divisions, respected Shaykh?Answer:Bid’ah refers to whatever people introduce in religion which is in contradiction with the Shari’ah (Islamic law). This is called “Bid’ah”. Anything newly-introduced in religion is called “Bid’ah” as the examples we have mentioned, such as celebrating the Mawlid (birthday) of the Prophet (peace be upon him), building Masjids (mosques) and domes over graves. All these are condemned Bid’ahs.They also include the Bid’ah of Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) regarding toe Attributes and Names of Allah, that of Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) regarding the Attributes of Allah and the claim of Mu’tazilah that the perpetrator of a major sin is in an in-between-state of belief and disbelief.These are forms of Bid’ah introduced by the Mubtadi’s (those who introduce innovations in religion)." }, { "title": "The duty of guiding people to the reality of Tawhid and Shirk", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/duty-guiding-people-to-tawhid-and-shirk/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_412/41211.mp3", "hijri": "Dhul-Hijjah 18, 1441", "link": "https://cutt.ly/0dCGyqq", "summary": "It is obligatory that the scholars guide people to the reality of Tawhid (belief in the Oneness of Allah/monotheism) and the reality of Shirk (associating others with Allah in His Divinity or worship), so that these blinded lay people know the falsity of their beliefs.", "category": ["audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I live in a district inhabited by people who claim to be Muslims. They offer Salah (Prayer), pay Zakah (obligatory charity), observe Sawm (Fast) and they perform Hajj. However, they believe in the dead; they say that righteous dead people or shaykhs are intercessors with Allah. They seek their blessings, ask for their help, vow to them, visit them, and travel to them. If you advise these people, they say that we should strive to get closer to these Awliya’ (pious people). They hate those who prevent or advise them against worshipping the dead and Awliya’. What should we do? Should we leave them in the state that they are in? May Allah reward you with the best.Answer:This is a great calamity which occurs in many countries. It is obligatory that the scholars guide people to the reality of Tawhid (belief in the Oneness of Allah/monotheism) and the reality of Shirk (associating others with Allah in His Divinity or worship), so that these blinded lay people know the falsity of their beliefs. If a person prays, performs Hajj, fasts and pays Zakah then worships anyone other than Allah, this is sufficient to nullify their deeds. Allah (Glorified be He) says: “But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.” [al-A’raf: 88]He (Glorified be He) also says: “And indeed it has been revealed to you (0 Muhammad (peace be upon him)), as it was to those (Allah’s Messengers) before you: “If you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” [al-Zumar: 65]Making Du’a (supplication) to the dead, seeking their help, vowing to them and offering sacrifices for them is major Shirk (associating others with Allah in His Divinity or worship that takes a Muslim out of Islam). It contradicts Tawhid which is the core meaning of “La ilaha illa Allah.”It also opposes the Ayahs (Qur’anic verses) that enjoin directing all worship purely to Allah Alone : “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).)” [al-Fatihah: 5]Allah (Exalted be He) also says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him” [al-Bayyinah: 5]Allah (Exalted be He) also says: “O mankind! Worship your Lord (Allah)” [al-Baqarah: 21]“And your Lord has decreed that you worship none but Him.” [al-Isra:23]“So worship Allah (Alone) by doing religious deeds sincerely for Allah’s sake only.) (Surely the religion (i.e. the worship and the obedience) is for Allah only.” [al-Zumar: 2-3]“so invoke not anyone along with Allah.” [al-Jinn: 18]“And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters) will not be successful.” [al-Mu’minun: 117]“Such is Allah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). {If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad (peace be upon him)) like Him Who is the All-Knower (of everything).” [Fatir: 13-14]May He be Glorified and Exalted. Their calling upon the dead, or statues, or trees, or stones is described as Shirk. It is obligatory that these people are warned and advised. The scholars should warn and advise them until they comprehend and learn that what they are doing is null and void, and it is Shirk. Their Salah, Sawm, Zakah, Hajj and their other deeds are nullified because of this, until they dedicate their worship to Allah Alone. Allah sent His Messenger (peace be upon him) to mankind to free them from Shirk. He (peace be upon him) resided in Makkah for ten years calling people to Tawhid and exhorting them to abandon supplication to and seeking help from the dead, or statues, or trees or stones.He (peace be upon him) used to call out: “O people say, ‘La ilaha illa Allah’, and you will succeed.” This was before Salah became obligatory, then Salah was enjoined and became obligatory in Makkah. He (peace be upon him) remained in Makkah calling people to Tawhid, then he migrated to Madinah where he continued to call people to Allah (Glorified and Exalted be He) and to Tawhid. It is obligatory upon you brother to continue advising and teaching these people in a wise, patient and kind manner in the hope that Allah guides them through you. The Prophet (peace be upon him) said: “Anyone who guides others to do something good will have a reward like that of the one who does it.”He (peace be upon him) said to Ali (may Allah be pleased with him), when he sent him to Khaybar to call the Jews to Islam: “I swear by Allah that if Allah were to guide through you just one man, it will be better for you than red camels (i.e. most precious possession).”Seeking the help of the dead, for example, saying: 0 master so and so, cure my sickness, make me victorious or make me live longer, or vowing to them or offering similar forms of worship, this is all Shirk, as is slaughtering sacrifices for them, whether a cow or chickens or others. The Messenger of Allah (peace be upon him) said: “Allah has cursed the one who slaughters to other than Allah.”(Exalted be He) says: “Say (O Muhammad (peace be upon him)): “Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alamin (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [al-An’am: 162-163]Slaughtering for anyone other than Allah is similar to praying to other than Allah. The person who slaughters for the dead to get closer to them is like the one who prays to them or vows to them that if Allah cures his sickness then he will give something to his dead master. Or saying master Al-Badawi cure my sickness, or give me a longer life, or master Al-Husayn or Shaykh ‘Abdul-Qadir or Prophet of Allah cure my sickness, or make me victorious or any such thing, this is all major Shirk. It is obligatory that people be careful.Also, it is the duty of scholars no matter where they are to inform the people of this, and they must advise and direct people to the truth and to the right path. They must be patient with their ignorance and their harm until they learn and comprehend. This is how the Prophets behaved; they remained patient. They are the best of creation. They tolerated the harm which their communities afflicted them with, they could have killed them but in spite of this they remained patient (peace be upon them). They conveyed the Message and fulfilled the Amanah (the trust or moral responsibility or honesty and all the duties that Allah has ordained) until Allah took them (may Allah be pleased with them).The last of them is our Prophet Muhammad (peace be upon him), who is the best of them. He (peace be upon him) was patient with his community for twenty-three years. He (peace be upon him) continued to call people to Islam until Allah guided whom He wished at the hands of the Prophet, and perfected the religion through him (peace be upon him). It is obligatory on us to copy his example. We should be patient and continue to call people to Tawhid and guide and advise them, seeking reward from Allah. Yes." }, { "title": "Biography of Shaykh Muhammad Ibn Salih Al-Uthaymeen", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/uthaymeen/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 18, 1441", "link": null, "summary": "Shaykh Ibn al-Uthaymeen was born in the city of Unayzah, Qasim Region, Saudi Arabia, on 27th Ramadhan 1347H in a famous religious family.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Download (pdf)" }, { "title": "Biography of Shaykh Muhammad Ibn Hadi Al-Madkhali", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/muhammad-ibn-hadi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 18, 1441", "link": null, "summary": "Graduated from Imam Muhammad Ibn Saud University in 1408 AH and got his Masters in 1414 AH and doctorate with Honors of the First Degree in 1427 AH from Islamic University of Madinah.", "category": ["biography"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "" }, { "title": "Biography of Shaykh Ahmad Yahya An-Najmi", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/ahmad-alnajmi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 18, 1441", "link": null, "summary": "The Shaikh was born in the village of Najamiyyah on the 22nd of Shawal of 1346H, and was raised in the house of his two righteous parents.", "category": ["biography"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"Biography of Shaikh Ahmad bin Yahyaa An-Najmee","web_url":"https://abdurrahman.org/2017/10/08/scholars-biographies-shaikh-ahmad-bin-yahyaa-an-najmee/"}]}, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Muhammad ibn Hadi Al-Madkhali","url":"/biography/muhammad-ibn-hadi"}]}, "content": "His Name and Lineage:He is our noble Shaikh, the ‘Allaamah, the Muhaddith, the Faqeeh, the present Muftee of the district of Jaazaan and carrier of the Banner of the Sunnah and Hadeeth in it – Shaikh Ahmad bin Yahyaa bin Muhammad bin Shabeer An-Najmee Aali Shabeer from Banee Hummad, one of the well known tribes of the district of Jaazaan.His Birth:The Shaikh, may Allah preserve him, was born in the village of Najaamiyyah on the 22nd of Shawaal of 1346H, and was raised in the house of his two righteous parents – which have no equal in comparison. Because of this, both his parents made a pledge to Allaah on him that they would not burden him with any type of worldly jobs, and Allaah made what they wished come true.They would both constantly keep guard of their son to the point that they would not even let him play amongst the children. When he reached the age of puberty, they entered him into the schools of the town, where he learned to read and write. He learned to recite the Qur’aan in the national school before the arrival of Shaikh ‘Abdullaah Al-Qar’aawee, rahimahullaah, three times to that area, the last of which occurred in 1358H when he remained there.He first read the Qur’aan to Shaikh ‘Abdu Ibn Muhammad ‘Aqeel An-Najmee in 1355H. Then he read it to Shaikh Yahyaa Faqeeh ‘Abasee, who was from Yemen and who had come to Najaamiyyah and stayed there. Our Shaikh studied under him in the year 1358H. But when Shaikh ‘Abdullaah Al-Qar’aawee arrived at Najaamiyyah, there occurred a debate between him and this teacher concerning the issue of Allaah’s Rising – for he was an ‘asharee. So Shaikh Al-Qar’aawee defeated him and he fled from the town after that. “And so the roots of the people who did wrong were cut off – all praise be to Allaah, Lord of the Worlds.” [Al-An’aam: 45]His Educational Upbringing:After their ‘asharee teacher left, the Shaikh, along with his two paternal uncles, Hasan bin Muhammad An-Najmee and Husayn bin Muhammad An-Najmee, began to frequently attend Shaikh Al-Qar’aawee’s classes for some days in the city of Saamitah, but this did not last. This was in the year 1359H. In 1360, in the month of Safar to be exact, our Shaikh joined the Madrasah Salafiyyah (Salafee School) and recited the Qur’aan, this time under the order of Shaikh ‘Abdullaah Al-Qar’aawee (rahimahullaah) to Shaikh ‘Uthmaan bin ‘Uthmaan Hamlee (rahimahullaah). This was such that he recited the entire Qur’aan to him with tajweed and memorized the books “Tuhfat-ul-Atfaal“, “Hidaayat-ul-Mustafeed“, “Thalaathat-ul-Usool“, “Al-‘Arba’een An-Nawawiyyah” and “Al-Hisaab.” And he perfected the discipline of handwriting.He would sit in the study circle, which Shaikh Al-Qar’aawee had set up there, until the time when the younger students departed after the Dhuhr Prayer. Then he would attend the circle for the elder students, which Shaikh ‘Abdullaah Al-Qar’aawee was in charge of personally teaching. So he would sit in this class from after the Dhuhr Prayer till the time of the ‘Ishaa Prayer. Then after praying (‘Ishaa), he would return to his town of Najaamiyyah with his two uncles (Hasan and Husayn).After four months, Shaikh ‘Abdullaah Al-Qar’aawee granted him permission to be part of his study circle for elder students, which he taught himself. So he read to the Shaikh the following books: “Ar-Raheebah” concerning Laws of Inheritance, “Al-Aajroomiyyah” concerning Arabic Grammar, “Kitaab At-Tawheed”, “Buloogh Al-Maraam”, “Al-Bayqooniyyah”, “Nukhbat-ul-Fikr” with its explanation “Nuzhat-un-Nadhr”, “Mukhtasaraat fee Seerah”, “Tasreef Al-Ghazee”, “Al-‘Awaamil fee An-Nahw”, “Al-Waraqaat” concerning the Principles of Fiqh, and “Al-‘Aqeedat-ut-Tahaawiyyah” with its explanation from Shaikh ‘Abdullaah Al-Qar’aawee – this was before they had seen its explanation from Ibn Abeel-‘Izz. He also studied parts of the book “Al-Alfiyyah” of Ibn Maalik and “Ad-Durar Al-Bahiyyah” with its explanation “Ad-Daraaree Al-Madiyyah” concerning Fiqh – both of which were written by Ash-Shawkaanee (rahimahullaah). This goes as well for other books – those they were assigned to study, like the books mentioned above, those concise treatises and small pamphlets they studied for cultural education, or those books they would reference when researching such as Nayl-ul-Awtaar, Zaad Al-Ma’aad, Noor-ul-Yaqeen, Al-Muwatta and Al-Ummahaat.In 1362H, Shaikh ‘Abdullaah (rahimahullaah) distributed portions of the Umahaat (Hadeeth Books) he had present in his library to his students, which consisted of Saheeh Al-Bukhaaree, Sunan Abee Dawood, Sunan An-Nasaa’ee, and the Muwatta of Imaam Maalik. So they (his elder students) began to read these books to him, but they weren’t able to complete them since they had to depart due to a drought.In 1369H, he studied two books under Shaikh Ibraaheem bin Muhammad Al-‘Amoodee, (rahimahullaah), the Judge of Saamitah at that time, which were: (1) “Islaah-ul-Mujtami’” and (2) the book of Shaikh ‘Abdur-Rahmaan bin Sa’adee (rahimahullaah) on Fiqh, which is organized in the form of questions and answers, entitled: “Al-Irshaad ilaa Ma’rifat-il-Ahkaam.”Also, at the order of Shaikh ‘Abdullaah Al-Qar’aawee, he studied Grammar under Shaikh ‘Alee Ibn-ush-Shaikh Ziyaad As-Sumaalee, going over the book “Al-‘Awaamil fin-Nahwi Mi’ah“, as well as other books on Grammar and Morphology.In 1384H, he attended the study circles of the (former) Muftee of the Saudi Lands, Shaikh Muhammad bin Ibraaheem Aali Shaikh (rahimahullaah) for the length of close to two months. In these circles, Imaam Aali Shaikh would teach Tafseer Ibn Jareer At-Tabaree with the recitation of ‘Abdul-‘Azeez Ash-Shalhoob. In the same year, he also attended the gatherings of our teacher, the Imaam, Shaikh ‘Abdul-‘Azeez Ibn Baaz (rahimahullaah), for the length of close to a month and a half. This class was on Saheeh Al-Bukhaaree and occurred between the Maghrib and ‘Ishaa prayers.His Teachers:From what you have read above, it is clear that his teachers, in order, include: Shaikh Ibraaheem bin Muhammad Al-‘Amoodee – the judge of Saamitah in his time. Shaikh Haafidh bin Ahmad Al-Hakamee, may Allaah have mercy on him. The Caller and Reformer (mujaddid) of the southern regions of the Kingdom of Saudi Arabia, Shaikh ‘Abdullaah Al-Qar’aawee, may Allaah have mercy on him. Shaikh ‘Abdu bin Muhammad ‘Aqeel An-Najmee. Shaikh ‘Uthmaan bin ‘Uthmaan Al-Hamlee. Shaikh ‘Alee Ibn Ash-Shaikh ‘Uthmaan Ziyaad As-Sumaalee. The Imaam and former Muftee of the lands of Saudi Arabia, Shaikh Muhammad bin Ibraaheem Aali Shaikh, may Allaah have mercy on him. Shaikh Yahyaa Faqeeh ‘Abasee Al-YemeneeHis Students:Our Shaikh, may Allaah preserve him, has many, many students. For someone who has spent the amount of time he spent teaching, which is almost half a century, you can just imagine how many students he will have. If we were to list their number, that would require a large book in itself. So I will only mention a short example of them, by which one can go by in determining his other students. So from among his students are: Our Shaikh, the ‘Allaamah, the Muhaddith, the Defender of the Sunnah, Rabee’ bin Haadee Al-Madkhalee Our Shaikh, the ‘Allaamah, the Faqeeh, Zayd bin Muhammad Haadee Al-Madkhalee Our Shaikh, the Noble Scholar, ‘Alee bin Naasir Al-FaqeeheeIt is sufficient to just mention these three names here. And this is due to the widespread fame they have in the circles and gatherings of knowledge, so no one can blame us for doing so.His Aptitude and Intelligence:The Shaikh possesses a very high level of intelligence. The following is a story that indicates the intelligence and good memory he had since childhood:The uncle, Shaikh ‘Umar bin Ahmad Jardee Al-Madkhalee said: “When Shaikh Ahmad would attend classes at the Salafee School in Saamitah, along with his two uncles, Hasan An-Najmee and Husayn An-Najmee, during 1359H when he was 13, he would listen to the classes that Shaikh ‘Abdullaah Al-Qar’aawee gave to his elder students and would memorize them.”I say: This is what caused Shaikh ‘Abdullaah Al-Qar’aawee to let Shaikh Ahmad join his classes for adults, which he was in charge of teaching himself. This was because of what the Shaikh (Al-Qar’aawee) saw of his superiority, quickness in memorizing and intelligence.His Works:Our Shaikh, may Allaah preserve him, worked as a volunteer teacher in the schools of his Shaikh ‘Abdullaah Al-Qar’aawee. When the salary positions began, he was assigned the duty of a teacher in his town of Najaamiyyah. This was in 1367H. Then in 1372H, he transferred to being Imaam and teacher in the town (masjid) of Abu Subaila in Baalhurrath.In 1/1/1374H, when the educational institute (ma’ahad) of Saamitah opened, he was assigned the position of a teacher in it, where he served until the year 1384H.[1] Then he resigned from this post with the hopes of getting the opportunity to teach in the Islamic University of Madeenah, so he traveled there. [2] However, certain circumstances took place that didn’t allow that to occur, so he returned back to his district and Allaah decreed for him to be appointed the position of religious admonisher and guide for the Ministry of Justice of the District of Jaazaan. So he took the role of admonishing and advising in the best of manners.On 1/7/1387H, he returned to being a teacher at the educational institute in the city of Jaazaan at his request. Then at the beginning of the school year of 1389H, he returned to teaching at the institute of Saamitah. He remained there as a teacher until he retired in 1/7/1410H.Since that time up until the time that I am writing these lines, he has kept himself busy teaching in his home, in his local masjid and in other masaajid of the district, holding weekly classes as well as taking on the role of providing fataawaa (for questions).In doing all of this, he has acted in accordance with the final advice of his teacher, which was to remain constant in teaching and in taking care of the students, especially the foreign ones among them who left their families (to study). He had remarkable patience in accomplishing this, so we ask Allaah that He reward him on our behalf.He also abided by his teacher, Shaikh Al-Qar’aawee’s final advice by continuing in his studies and researching and learning from others. This is especially with regard to the sciences and principles of Hadeeth and Fiqh, for it was such that he surpassed his colleagues and had a powerful command in that matter. May Allaah bless his life and knowledge and benefit us with his efforts.His Books of Knowledge:Our Shaikh, may Allaah preserve him, has written many books, some of which have been printed and some which have not. We ask Allaah to facilitate the publishing of those books so that benefit can be attained from them. Some of his books include: Awdah-ul-Ishaarah fee Ar-Radd ‘alaa man abaaha Al-Mamnoo’ min-az-Ziyaarah. Ta’sees-ul-Ahkaam Sharh ‘Umdat-ul-Ahkaam – only a very, very small portion of it was printed. Tanzeeh-ush-Sharee’ah ‘an Ibaahat-il-Aghaanee al-Khalee’ah. Risaalat-ul-Irshaad ilaa Bayaan-il-Haqq fee Hukm-il-Jihaad (A book explaining the ruling on Jihaad) Risaalatun fee Hukm-il-Jahr bil-Basmalah (The Ruling on pronouncing Bismillaah out loud in prayer) Fat’h-ur-Rabb-ul-Wadood fil-Fataawaa war-Rudood (A collection of verdicts) Al-Mawrid-ul-Adh’b az-Zilaal feemaa intaqada ‘alaa ba’ad-il-manaahij ad-da’wiyyah min Al-‘Aqaa’id wal-‘A’amaal. (A book refuting two modern-day deviant sects: the Tablighi Jama’at and the Ikhwaan-ul-Muslimoon).He also has other beneficial books that he has put forth for the Muslims, may Allaah reward him with the best of rewards and benefit Islaam and the Muslims with him. And may the peace and blessings of Allaah be on our prophet, Muhammad, his family and Companions, Ameen." }, { "title": "Biography of Shaykh Abdul-Muhsin Al-Abbad", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/biography/abdulmuhsin-alabbad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 18, 1441", "link": null, "summary": "He is the great scholar and Muhaddith, Shaykh ‘Abdul-Muhsin bin Hamad bin ‘Abdil-Muhsin bin ‘Abdillah Al-‘Abbad Ali Badr.", "category": ["biography"], "tags": [], "article_taken_from": {"taken_from":[{"web_title":"Biography of Shaykh Abdul-Muhsin al-Abbaad","web_url":"https://abdurrahman.org/2017/10/22/scholars-biographies-shaykh-abdul-muhsin-al-abbaad/"}]}, "shaykhs": null, "muftis": null, "content": "His Name and Lineage:He is the great scholar and Muhaddith, Shaikh ‘Abdul-Muhsin bin Hamad bin ‘Abdil-Muhsin bin ‘Abdillaah Al-‘Abbaad Aali Badr. The family of Aali Badr comes from the family of Jalaas, which originates from the ancient tribe of ‘Anazah, one of the descendent tribes of ‘Adnan (descendent of Prophet Isma’eel). His great-grandfather’s nickname was ‘Abbaad and so as a result some of his offspring inherited it from him, such as Shaikh ‘Abdul-Muhsin and his mother, the daughter of Sulaymaan bin ‘Abdillaah Aali Badr. The Shaikh was born on a Tuesday night after ‘Ishaa prayer in the month of Ramadaan, 1353H in the city of Zulfi, Saudi Arabia. This is the city where he grew up and learned the basics of reading and writing.His Early Studies:While in Zulfi, he studied under Shaikh ‘Abdullaah bin Ahmad Al-Manee’, Shaikh Zaid bin Muhammad Al-Munaifee, Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghaith with whom he completed the noble Qur’aan, and Shaikh Faalih bin Muhammad Ar-Roomee.When the first elementary school opened in Zulfi in 1368H, he joined it in its third year and obtained his primary degree there in 1371H.After completing his primary studies, he moved to Riyadh and signed up with the Educational Institute there. This was the same year (1372H) that Imaam ‘Abdul-‘Azeez bin Baaz moved to Riyadh from Kharj, where he had served as judge since 1357H, and the first year he taught in this Institute. Amongst the colleagues that he studied with at that time was Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him.After graduating from this institute, the Shaikh enrolled with the College of Sharee’ah in the Imaam Muhammad bin Su’ood Islamic University of Riyadh. During his last year at the college, he was appointed a teacher in the Educational Institute of Buraidah in 5/13/1379H. Then towards the end of that final school year, he returned back to Riyadh to take his final examination for the college. Allaah blessed him by granting him the ability to finish first amongst his whole class which consisted of over 80 graduates. They represented the fourth class of graduates from the College of Sharee’ah of the Imaam Muhammad bin Su’ood University. He also finished in the first rank amongst his class during his first three years at the college and when receiving his secondary degree from the Educational Institute of Riyadh.While in Riyadh, he was able to study under scholars the likes of Shaikh Muhammad bin Ibraaheem Aali Shaikh, Shaikh ‘Abdul-‘Azeez bin Baaz, Shaikh Muhammad Al-Ameen Ash-Shanqeetee, Shaikh ‘Abdur-Rahmaan Al-Afreeqee and Shaikh ‘Abdur-Razzaaq ‘Afeefee both in the University and in local masaajid.He studied specifically under Shaikh ‘Abdur-Rahmaan Al-Afreeqee in Riyadh in the year 1372H and then studied Hadeeth and its Terminology the following year under him. He would say about him: “He was a sincere teacher and a great scholar, as well as a counselor, guide and good example, may Allaah have mercy on him.”He also had a special relationship with Shaikh ‘Abdul-‘Azeez bin Baaz ever since the first time they met in 1372H. He studied formally under him in the fourth year of the College of Sharee’ah. Shaikh ‘Abdul-Muhsin mentioned: “Most of the contact I had with him would occur in between classes and in the masjid. I would also visit him in his home.”In 1380H, he transferred to teach in the Educational Institute of Riyadh. But when the Islamic University of Madeenah opened and the first college to be established there was the College of Sharee’ah, Shaikh Muhammad bin Ibraaheem Aali Shaikh selected him to work there as a teacher. Prior to this, towards the end of 1379H, Shaikh ‘Abdul-Muhsin had requested Shaikh Muhammad bin Ibraaheem, may Allaah have mercy on him, to put him in the teaching profession program, to which he agreed on the condition that when he completed the program he would teach at the Islamic University when it opened. Shaikh ‘Abdul-Muhsin replied that he was fully prepared for the task.His Role in the Islamic University:So he began teaching at the Islamic University of Madeenah in 1381H and he was the first to deliver a class there. He accompanied his teacher, Shaikh ‘Abdul-‘Azeez bin Baaz, who taught at the University for the next fifteen years.He served as a member of the University’s committee from the time of its inception to 1393H. Then in 7/30/1393H, he was appointed vice-president of the Islamic University behind Shaikh ‘Abdul-‘Azeez bin Baaz, the president at that time, who nominated him amongst three candidates for the position, upon which King Faisal, may Allaah have mercy on him, selected him for the job.Shaikh ‘Abdul-Muhsin stayed in this position up to 10/26/1399H when he was relieved of it at his own request. In the first two of these six years, he was the second-in-charge. Then when Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him, transferred to become president of the Educational Research and Religious Verdict Administration, he became first-in-charge. During these six years, the Shaikh did not stop giving two weekly classes for fourth-year students at the College of Sharee’ah.Shaikh ‘Abdul-Muhsin says about this: “I would go to him, i.e. Shaikh Ibn Baaz, before going to the University and sit with him for a little while. Shaikh Ibraaheem Al-Husayyin would also be with him and would read the (chapters on) Mu’aamalaat (business and social dealing between Muslims) to him from after Fajr till the sun rose. On one of these days, he said to me: ‘I had a dream last night where I saw a beautiful camel, which I was pulling and you were riding. And I led it to the Islamic University.’ And all praise be to Allaah, this dream came true for I served as vice-president under him for two years, then assumed his role as interim president after him for four years.”During the time that he served as president of the University, about five-thousand manuscripts were added to its library. This was the same time that Shaikh Hammaad Al-Ansaaree was hired to bring books from libraries around the world. Shaikh Hammaad said: “A majority of the classical works of the Salaf that were photocopied for the Islamic University were done at the time when Shaikh ‘Abdul-Muhsin served as president there.”He also said: “I brought five-thousand manuscripts for the Islamic University during my travels. Most of the journeys I took for the purpose of obtaining manuscripts and photocopying them were done during the time that Shaikh ‘Abdul-Muhsin Al-‘Abbaad was president of the University.”Most of these manuscripts were books of Hadeeth and books on the Creed of the Salaf. To get a clearer picture of the great service that Shaikh ‘Abdul-Muhsin did while president of the Islamic University, look at the following statement of Shaikh Hammaad Al-Ansaaree: “A historical account should be written about Shaikh ‘Abdul-Muhsin Al-‘Abbaad. He did certain jobs in the University that I wish I could have recorded or taped. There were two times in the day that he would insist on working at his job even though it wasn’t required of him – in the morning and in the afternoon after ‘Asr. I went to visit him one time in his office after ‘Asr when he was president of the University and sat with him. I then asked: ‘Where is the coffee, Shaikh?’ He answered: ‘Its ‘Asr now and there is no one here to make it.’ One time I was determined to get to the University before him so I got in the car and went. When I arrived at the University, there was Shaikh ‘Abdul-Muhsin opening the door to the University before everyone else!”He would also say: “Relate Shaikh ‘Abdul-Muhsin’s diligence at work to the people for there is no harm in this.”Shaikh ‘Abdul-Muhsin Al-‘Abbaad was also the reason why Shaikh Hammaad Al-Ansaaree wrote his famous book on Tawassul, which served as a refutation of a book written by ‘Abdullaah Al-Ghumaaree, which Shaikh ‘Abdul-Muhsin had brought back with him from his trip to Morocco.Amongst the other milestones reached by the University under Shaikh ‘Abdul-Muhsin’s presidency was that it transferred from being a government facility to a private institution, the advanced studies department for the Master’s and Doctorate’s programs were formed, the faculties of Qur’aan and Islamic studies, Hadeeth, and Arabic language were created, the size of the University’s land increased to accommodate a proposed 20,000 students, and the University’s printing department was also established.Shaikh ‘Abdul-Muhsin continues to teach at the University until this very day even though he is past the compulsory age of retirement. No one has taught longer at the Islamic University than him since he taught from its very first day until now. In addition to this, he also continues to hold lessons in the Prophet’s Masjid.Sufficient as testimony of the great role Shaikh ‘Adul-Muhsin Al-‘Abbaad has had on the Islamic University of Madeenah is what Shaikh Hammaad Al-Ansaaree said as recorded by his son, ‘Abdul-Awwal, in his biography of his father (2/597): “The Islamic University (of Madeenah) is the university of Al-‘Abbaad, Az-Zayid and Shaikh Ibn Baaz.” And then he began praising the days they spent together.His Travels:The first trip that the Shaikh took outside of his hometown of Zulfi was when he went to Makkah for Hajj in 1370H. Then in 1371, he traveled to Riyadh to seek knowledge. He also traveled to Morocco. It is said that Shaikh ‘Abdul-Muhsin Al-‘Abbaad obtained his Master’s Degree from Egypt.Some of the Shaikh’s profound Sayings:“I have in my possession notes from the various grades of school beginning from the third year of primary school, which are from the dearest and most precious of what I saved.”“From the most beloved of deeds to me and the most hoped for by me in the sight of my Lord is my immense love for the Companions of Allaah’s Messenger and my extreme hatred for those who hate them. And Allaah has indeed blessed me with boys and girls as children. I named four of my sons after the four rightly-guided Khaleefahs after first naming one with the name of the chief of Messengers, i.e. Muhammad. And I named some of my daughters after some of the Mothers of the Believers after naming one with the name of the leader of the believing women, i.e. Faatimah. I ask Allaah and seek a way to Him through my love for them and my hatred for those who hate them. And I ask Him to gather me in their company and to increase them in virtue and reward.”His Students:Many of today’s scholars and well-known students of knowledge have studied under the Shaikh either through his classes in the University or the lessons he delivers in the Prophet’s Masjid. Amongst the most famous of them are: Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him; Dr. ‘Alee Naasir Al-Faqeehee Dr. Saalih As-Suhaymee Dr. Wasee’ullaah ‘Abbaas Dr. Baasim Al-Jawaabirah Dr. ‘Aasim bin ‘Abdillaah Al-Qaryootee Dr. ‘Abdur-Razzaaq Al-‘Abbaad, his son Dr. Rabee’ bin Haadee Al-MadkhaleeHis Connection with the Scholars:He had a special relationship with many people of knowledge, especially those who would teach in the Islamic University, and not to mention those about whom he heard were people of virtue and good standing, As an example, he had a special relationship with Shaikh ‘Umar Fullaata, may Allaah have mercy on him, which can be seen in a lecture he delivered about him after his death, which was later transcribed and published.His Writings:Shaikh ‘Abdul-Muhsin Al-‘Abbaad has authored numerous books, some of which were either originally lectures or lessons he gave throughout the course of his life. Below are some of his well-known published books and treatises: ‘Ishroona Hadeethan min Saheeh-il-Bukhaaree [20 Hadeeth from the Narrations of Al-Bukhaaree] ‘Ishroona Hadeethan min Saheeh-il-Imaam Muslim [20 Hadeeth from the Narrations of Imaam Muslim] Min Akhlaaq-ir-Rasool-il-Kareem [From the Manners of the Noble Messenger] ‘Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam [The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Noble Companions] This book is available on Al-Ibaanah.Com as a free downloadable e-book. Fadlu Ahlil-Bait wa ‘Uloo Makaanatihim ‘inda Ahlis-Sunnati wal-Jamaa’ah [The Virtue of the Members of the Prophet’s Household and their High Status amongst Ahlus-Sunnah] ‘Aqeedatu Ahlis-Sunnah wal-Athar fil-Mahdee-il-Muntadhar [The Creed of Ahlus-Sunnah wal-Athar concerning the Awaited Mahdee] This book was originally a lecture the Shaikh gave, which Shaikh ‘Abdul-‘Azeez bin Baaz, was present for and praised, and announced he would publish before it was completed. Ar-Radd ‘alaar-Rifaa’ee wal-Bootee [A Refutation of Ar-Rifaa’ee and Al-Bootee] Al-Intisaar Lis-Sahaabat-il-Akhyaar [Supporting the Excellent Companions – A Refutation of the False Allegations of Hasan Al-Maalikee] Fadlul-Madeenah wa Adaab Suknaahaa wa Ziyaaratihaa [The Virtue of Madeenah and the Etiquettes of Living in it and Visiting it] Sharh ‘Aqeedah Ibn Abee Zaid Al-Qayrawaanee [An Explanation of the Creed of Ibn Abee Zaid Al-Qayrawaanee] This explanation is based on various lesson he would give in the masjid. Shaikh ‘Abdul-Muhsin was one of the first Salafee scholars, if not the first, to explain this book. Shaikh Hammaad Al-Ansaaree, who died in the middle of 1418H said: “No Salafee scholar explained the Creed of Ibn Abee Zaid Al-Qayrawaanee. Only the Asha’rees have explained it.” Min Aqwaal-il-Munsifeen fis-Sahaabee al-Khaleefah Mu’aawiyah [From the Statements of the Impartial on the Companion, the Caliph Mu’aawiyah] This book has been translated and is available in the English language. Rifqan Ahlus-Sunnah bi-Ahlis-Sunnah [Ahlus-Sunnah, be gentle with one another] This book has been published on-line and in book format. Fat’h-ul-Qawee-il-Mateen bi-Sharh-il-Arba’een [Allaah’s Aid in Explaining An-Nawawee’s 40 Hadeeth] An excellent book in which the Shaikh explains An-Nawawee’s 42 hadeeth and Ibn Rajab’s additional 8 hadeeth – 50 in total. Sharh Shuroot as-Salaat [An Explanation of the Conditions, Pillars and Requirements of Prayer] This is a brief explanation of the classical work of Imaam Muhammad bin ‘Abdil-Wahhaab, which is pending publication by Al-Ibaanah Book Publishing.Shaikh ‘Abdul-Muhsin has many more books and treatises attributed to him, whether from his writings or a transcription of his lectures and lessons, which have not been mentioned here.The Scholars’ Praise for him:The great scholar, Hammaad Al-Ansaaree, may Allaah have mercy on him, said about him:“Verily, my eyes did not see the likes of Shaikh ‘Abdul-Muhsin Al-‘Abbaad in terms of piety.” [Tarjamah Hammad Al-Ansaaree (2/621)]It is important to note that Shaikh Hammaad said this even though he had met and accompanied great scholars the likes of Muhammad bin Ibraaheem Aali Shaikh, Al-Mu’allimee, Ibn Baaz and Al-Albaanee. So this is a significant testimony.Since Shaikh ‘Abdul-Muhsin Al-‘Abbaad was well-versed in the field of Hadeeth, the great scholar, Imaam Al-Albaanee, would rely on some of his verifications, as can be seen in his as-Saheehah (5/276). While authenticating a hadeeth about the Mahdee and quoting Ibn Al-Qayyim as saying it was good, he said: “Shaikh Al-‘Abbaad concurred with it in his treatise on the Mahdee.”He had a very strong relationship with his teacher, Shaikh ‘Abdul-‘Azeez bin Baaz. Whever someone would come from Madeenah (to Riyadh), he would ask them about Shaikh ‘Abdul-Muhsin Al-‘Abbaad, Shaikh Hammaad Al-Ansaaree and Shaikh ‘Umar Fullaata. [Jawaanib min Seerah Ibn Baaz (pg. 261)]Shaikh Al-Albaanee, may Allaah have mercy on him, said:“I do not know of anyone equal to him in this era with devotion to the Hadeeth and vast research of it. I cannot do without nor do I see that anyone else can do without his books and benefiting from them.”Examples of his Piety:When the Shaikh served as president of the Islamic University of Madeenah, he didn’t abuse his position and take it as an opportunity to oppress the workers and employees. Shaikh Hammaad Al-Ansaaree relates: “I went to the University at the time of ‘Asr when Shaikh ‘Abdul-Muhsin served as its president. And there would be no one in the University except for him and me. So I said to him: ‘Why don’t you bring someone who will open the University for you before you come?’ He replied: ‘I will not make anybody work at this time because it is a time of rest.’ This was at the time of ‘Asr.”One graduate from the University related that when the Shaikh was president there he would not like to stop the university car on the road to buy things for the house. Meaning: Since the car was just to take him to and from work, he would not like to abuse this by using it for personal reasons.On another occasion, when his term of presidency ended, his driver saw him standing on the street waiting, so he passed by him as usual and offered to take him home, but he replied: “I wouldn’t think of it. My term as president has ended and I called my son to come and get me.”Examples of his Humor and Joking:In his lecture on Shaikh ‘Umar Fullaata’s biography, Shaikh ‘Abdul-Muhsin said:“From the funny incidents between us is that I would always joke with Shaikh ‘Umar about his age and how old he was even though he did not look it. One year while we were on Hajj, we went inside one of the tents in ‘Arafaat where we saw a man whose hair had become completely white – even his eyebrows. So I told Shaikh ‘Umar: ‘This man is from your peers’ – meaning he is old. After we sat down, the man looked at me and said: ‘I am your student. You taught me during the night courses of the primary school in Riyadh.’ This was around 1374H. While I was studying in Riyadh, I would teach voluntary courses in the evening at that school where most of the students worked during the day. So Shaikh ‘Umar, may Allaah have mercy on him, saw that as an opportunity to turn the tables around on me. Thereafter, he kept asking that man over and over again: ‘You are Shaikh ‘Abdul-Muhsin’s student?’”His Lessons:As mentioned before, Shaikh ‘Abdul-Muhsin holds regular lessons at the Prophet’s Masjid in addition to teaching in the University. He also holds some classes in his masjid. From the classical works that he would explain in the Haram during his lessons there and which can be found in the tape library at the Haram: An explanation of the abridgement of al-Alfiyyah of As-Suyootee (57 tapes) An explanation of the Creed of Ibn Abee Zayd Al-Qayrawaanee (14 tapes) An explanation of Saheeh Al-Bukhaaree, which he did not complete (623 tapes) An explanation of Sunan An-Nasaa’ee (414 tapes) An explanation of Sunan Abee Dawood (272 tapes) and still ongoing An explanation of the Book of Fasting from al-Lul’lu wal-Marjaan (7 tapes) An explanation of Adaab-ul-Mashee ilaas-Salaat (14 tapes)May Allaah reward the Shaikh for his great efforts in educating the Muslims and spreading the truth and may He preserve him. The telephone number of the Shaikh in Madeenah is 04/8475207." }, { "title": "Woman's Hijab color", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/woman-hijab-color/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "A Muslim woman does not have to dress in black. It is permissible for her to wear any color she likes, as long as it covers her Awrah.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Should the Hijab (veil) of a Muslim woman be black or can it also be another color?Answer:A Muslim woman does not have to dress in black. It is permissible for her to wear any color she likes, as long as it covers her `Awrah (parts of the body that must be covered in public), does not resemble men’s clothing, is not tight and showing her shape, is not transparent so you can see what is under it, and it does not cause Fitnah (temptation)." }, { "title": "Wearing black clothes", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wearing-black-clothes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is not obligatory for women to dress in black; they can wear any other color that is typical of women, provided that they do not attract attention or arouse temptation. ", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it obligatory for women to dress in black when going out, or can they wear any color as long as it is not an attractive color?Answer:It is not obligatory for women to dress in black; they can wear any other color that is typical of women, provided that they do not attract attention or arouse Fitnah (temptation)." }, { "title": "Ruling on wearing a brassiere", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-women-wearing-brassiere/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "Wearing a brassiere defines women's breasts and makes them a source of temptation, and as such, they are not permitted to wear them in front of non-Mahram men ", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on women wearing a brassiere?Answer:Wearing a brassiere defines women’s breasts and makes them a source of Finah (temptation), and as such, they are not permitted to wear them in front of non-Mahram (not a spouse or an unmarriageable relative) men." }, { "title": "Ruling on wearing sheer clothes", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-wearing-sheer-clothes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhull-Hijjah 14, 1441", "link": null, "summary": "It is not permissible for women to wear sheer clothes. Whoever does this is considered to be of those women that are dressed yet naked, whom the Prophet stated will not enter Paradise nor smell its fragrance.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr"}]}, "content": "Question:What is the ruling on women wearing sheer clothes?Answer:It is not permissible for women to wear sheer clothes. Whoever does this is considered to be of those women that are dressed yet naked, whom the Prophet (peace be upon him) stated will not enter Paradise nor smell its fragrance." }, { "title": "Ruling on a woman wearing tight clothes", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-woman-wearing-tight-clothes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is not permissible for a woman to appear before non-Mahrams or go out into the streets and markets wearing tight clothes that define her body.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a woman to wear tight clothes or white dress?Answer:It is not permissible for a woman to appear before non-Mahrams (not a spouse or an unmarriageable relative) or go out into the streets and markets wearing tight clothes that define her body, because this makes her almost naked and stirs Fitnah (temptation) as well as being a cause of great evil. She is also not allowed to wear a white dress if it is only confined to men in her country and is peculiar to them, because in this case she would be imitating men, and the Prophet (peace be upon him) cursed women who imitate men, and vice versa." }, { "title": "Ruling on a Women uncovering their hands in the presence of non-Mahrams", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-woman-uncovering-hands/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "The palms of a woman's hands are awrah, which may not be uncovered in the presence of non-Mahrams men.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a woman to uncover her hands in public or not?Answer:The palms of a woman’s hands are ‘Awrah (parts of the body that must be covered in public), which may not be uncovered in the presence of non-Mahrams (spouse or unmarriageable relative)." }, { "title": "Ruling on a woman removing hair from her body", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-woman-removing-body-hair/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "The evidence is that permissibility is the basic ruling. Besides, a woman has to beautify herself for her husband and there is no other evidence against this except the Prophet's prohibition of Nams.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu zayd","url":"/biography/bakr"}]}, "content": "Question:I asked you previously about the ruling on a woman’s plucking of excessive hair from her body and you - may Allah bless you - replied but did not mention evidences. Kindly, provide me with the supportive evidences.Answer:The evidence is that permissibility is the basic ruling. Besides, a woman has to beautify herself for her husband and there is no other evidence against this except the Prophet’s prohibition of Nams (removing hair from the face/eyebrows)." }, { "title": "Ruling on a woman who cover her head and uncover her face", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-woman-cover-her-head-uncover-face/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is ordained for a woman to wear clothes that conceal her whole body, including her face and hands.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:If a woman wears clothes covering her head while uncovering her face and wears a garment covering everything down to her heels and elbows, will this be considered wearing the clothes ordained for Muslim women?Answer:It is ordained for a woman to wear clothes that conceal her whole body, including her face and hands." }, { "title": "Ruling on wearing tight shirts", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-wearing-tight-shirts/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "You should order the women of your household to dress in the islamically lawful way; do not pay attention to the people's comments. ", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"}]}, "content": "Question:Women here in our country wear tight shirts that reveal the shape of their bodies. I heard on your show that this is impermissible, so I ordered the women of my household to wear baggy shirts, and they obeyed me, praise be to Allah. However, some people are unsure about this way of clothing, and have drawn the people’s attention to them. Should I ask them to go on dressing in this way, and disregard the people’s comments, or is it better for them to wear like the rest of the people in our village so that they do not attract the people’s attention? Given that we live in the countryside, please advise concerning such cases.Answer:You should order the women of your household to dress in the Shar’i (Islamically lawful) way; do not pay attention to the people’s comments." }, { "title": "Ruling on wearing skirt's opening", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-wearing-skirt-opening/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is prohibited to wear clothes with drawings of beings with souls. This is based on the general prohibition on making Taswir of beings with souls or hanging their photos in the home.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Fashion designs are rampant in the world today. Some women wear clothes that are zipped up at the back, others fasten belts round their waists, and others have the upper part of their bodies dressed in tight clothes while the lower part is dressed in loose clothes. There are also others who wear see-through or skintight clothes that reveal their shape to the point that they look like they are naked. Some women argue that the shaykhs have issued a Fatwa (legal opinion issued by a qualified Muslim scholar) that women may wear whatever they please. Sometimes they hear related Fatwas on the radio program Nur ‘Ala Al-Darb (Light on the Way), permitting a woman to adorn herself with any kind of clothes she pleases in the presence of her husband, without detailing this matter.We ask you to clarify this issue in the light of the way that was followed by Salaf (righteous predecessors) and according to the Shari’ah (Islamic law). Is it permissible to wear or use items of clothing with images drawn on them? Please give us your Fatwa. May Allah reward you.Answer:First, the original principle of the permissibility of things applies to clothes. This rule of the natural utility of things continues to apply unless there is a Shar’i (Islamically lawful) evidence that render its use prohibited. We know of no Shar’i evidence that obligates a woman to wear clothes that are zipped up at a specific part of her body. However, a woman is prohibited to wear skintight clothes that reveal her ‘Awrah (parts of the body that must be covered in public). She is also not allowed to wear transparent clothes that emphasize the intimate parts of her body nor wear short clothes that expose her ‘Awrah, nor wear clothes that are similar to those worn by Kafir (disbelieving) women, nor to dress like men.Second, it is prohibited to wear clothes with drawings of beings with souls. This is based on the general prohibition on making Taswir (painting, drawing, sculpture, and photography) of beings with souls or hanging their photos in the home. Moreover, Fitnah (temptation) cannot be ruled out if a woman goes out in public while dressed in clothes with drawings on them, especially if they go out of their houses or have a non-Mahram (not a spouse or an unmarriageable relative) in the house. There is no wrong, however, if a person has cushions or carpets with images drawn on them as these objects are trodden on. This is based on the Sahih Hadith (authentic Hadith) narrated by `Aishah and Abu Hurayrah" }, { "title": "Ruling on wearing scarf that covers the head partially leaving some hair uncovered", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-wearing-scarf-covers-head-partially-leaving-some-hair-uncovered/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is not sufficient to partially cover her head with a scarf, leaving some hair uncovered, in the presence of Ajanib.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a woman to cover her head with a scarf that covers the head partially leaving some hair uncovered?Answer:A woman’s head as a whole including her hair is `Awrah (parts of the body that must be covered in public), which she must fully cover in the presence of Ajanib (men other than a husband or permanently unmarriageable male relatives). It is not sufficient to partially cover her head with a scarf, leaving some hair uncovered, in the presence of Ajanib." }, { "title": "Ruling on wearing ornamented clothes at weddings", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-wearing-ornamented-clothes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "If the matter is exactly as what is mentioned in the question, it is permissible for women attending weddings to wear ornamented clothes provided that they do not intermix with men.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"}]}, "content": "Question:Is it permissible for women to wear ornamented clothes at weddings while non-Mahrams (not spouses or unmarriageable relatives) do not see them? In other words, is she allowed, in such cases, to wear ornamented clothes and not abide by Hijab (veil)?Answer:If the matter is exactly as what is mentioned in the question, it is permissible for women attending weddings to wear ornamented clothes provided that they do not intermix with men. However, it is Wajib (obligatory) on her to put on Hijab once she sees or is seen by non-Mahrams." }, { "title": "Ruling on trimming eyebrows", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-trimming-eyebrows/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is not permissible for women to remove anything from eyebrows whether by trimming, cutting, or shaving.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu zayd","url":"/biography/bakr"}]}, "content": "Question:What is the ruling on women trimming eyebrows?Answer:It is not permissible for women to remove anything from eyebrows whether by trimming, cutting, or shaving. This is considered Nams (removing hair from the face/eyebrows) and the Prophet (peace be upon him) cursed women who did this. Nams, therefore, is considered one of the major sins." }, { "title": "Ruling on trimming eyebrows and the hair in between", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-trimming-eyebrows-hair-between/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is not permissible to trim eyebrows, because this is removing hair from the face or eyebrows. The Prophet cursed whoever does it.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr"}]}, "content": "Question:What is the religious ruling on trimming the hair of the eyebrows and the hair in between if it is thick? Is it permissible to remove the hair of the moustache and the face, and does this kind of hair take the same ruling as the hair of the eyebrows? What is the ruling on what religiously committed women should do to please their husbands and society?Answer:It is not permissible to trim eyebrows, because this is Nams (removing hair from the face/eyebrows). The Prophet (peace be upon him) cursed whoever does it, because this implies the changing of Allah’s creation, as this is driven by Satan. If a woman’s husband orders her to do that, she should not obey him, because this is a sin, and there is no obedience to anyone in disobedience to the Creator. Obedience is only in what is good as per the Prophet (peace be upon him) Hadith. Therefore, the hair of the face is not to be removed unless it deforms the face, such as a moustache or a beard grows on a woman’s face. In this case there is nothing wrong to pluck out this hair." }, { "title": "Ruling on those who believes that wearing black clothes will be in Hellfire forever", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-those-who-say-that-wearing-black-clothes-will-be-in-hell/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "This claim is speaking in the Name of Allah without knowledge and ruling according to one's own desires.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud"}]}, "content": "Question:Some people claim that if a man makes his wife wear the Hijab (veil) and stay at home, or wear black clothes, her Salah (Prayer) will be invalid; and he will be in Hellfire forever. The believing women who guard their private parts but wear black; however, modest it is, will also be in Hellfire forever.Answer:This claim is speaking in the Name of Allah (Exalted be He) without knowledge and ruling according to one’s own desires, whereas Allah (Exalted be He) says, “And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge.” [al-Isra: 36]" }, { "title": "Ruling on parting hair on side", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-parting-hair-on-side/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "These women would not enter Paradise nor perceive its odor, even though its odor can be perceived at such and such very remote distance.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"}]}, "content": "Question: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) 1 Musnad Ahmad, vol. 2, pp. 356 and Muslim, vol. 6, p. 168. ↩ " }, { "title": "Ruling on a man paying no attention to his women's clothes", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-man-paying-no-attention-to-his-women/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "It is not permissible for a woman to curse her children in her husband's house or in any other place.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud"}]}, "content": "Question:What is the ruling on a man whose female members of his family go out wearing transparent clothing? What is the ruling on a woman who utters curses in her husband’s house and curses her children? Please advise us regarding these two questions. May Allah reward you the best.Answer:First, it is Haram (prohibited) for women to leave their houses in thin clothing. Their Waliy (guardians) should gently order and obligate them not to go out in such clothing.Second, it is not permissible for a woman to curse her children in her husband’s house or in any other place." }, { "title": "Ruling on using artificial nails, eye lashes, and colored contact lenses", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-artificial-nails-eyelashes-contact-lenses/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "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.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr"}]}, "content": "Question: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.Answer: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)." }, { "title": "Ruling on men neglecting their Mahrams", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-men-neglecting-their-mahrams/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 14, 1441", "link": null, "summary": "What is your opinion of a man who does not order his female household to cover themselves in front of non-Mahrams.", "category": ["fatwas","women"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud"}]}, "content": "Question:What is your opinion of a man who does not order his female household to cover themselves in front of non-Mahrams (not a spouse or unmarriageable relatives)?Answer:Whoever neglects his responsibility towards his female family members and does not order them to cover their ‘Awrah (parts of the body that must be covered in public), including the face and hands, has not carried out his guardianship properly and is sinful like them. It was authentically reported from the Prophet (peace be upon him) that he said: “All of you are guardians and are responsible for your charges.” 1 Muslim [Book on rulership, Chapter on the merits of a just ruler and the demerits of a tyrant ruler] no. 3408. ↩ " }, { "title": "Wahhabism is based on fulfilling the testimony that Muhammad is the Messenger of Allah and shunning Bid’ahs and superstitions", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wahhabism-is-based-on-shunning-bidahs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 18, 1441", "link": null, "summary": "Wahhabism is based on fulfilling the testimony that Muhammad is the Messenger of Allah and shunning Bid’ahs and superstitions as well as anything that contradicts the legislation brought by the Messenger of Allah, Muhammad peace be upon him.", "category": ["wahhabism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Wahhabism is based on fulfilling the testimony that Muhammad is the Messenger of Allah and shunning Bid’ahs and superstitions as well as anything that contradicts the legislation brought by the Messenger of Allah, Muhammad (peace be upon him). This is what Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) believed in, professed, and invited other people to adopt. Whoever attributes something different from that to the Shaykh, has fabricated a grievous lie against him and has spoken about him without knowledge. Allah (Exalted be He) will punish him with the punishment He threatened to inflict upon liars.Moreover, he (may Allah be merciful to him) produced useful reports, unique researches and great compilations regarding the word of truth and monotheism, the testimony that none has the right to be worshipped but Allah and what has been proven by the Qur’an, the Sunnah, and the consensus of Muslims scholars, including the negation of the right of worship and godhood for other than Allah and confirming them to Allah (Exalted be He) Alone, in a perfect way that contradicts minor and major aspects of Shirk. Whoever is acquainted with his writings, the opinions transmitted from him, or his approach in Da’wah (call to Islam) and the methodology he adopted, and what has been practiced by his notable companions and students, will find that the Shaykh followed the practice of the Salaf and the Imams of religion and guidance of sincere worship to Allah, the One and Only God, and avoided Bid’ahs and superstitions. The rule of Saudi Arabia is based on this principle and its scholars, praise be to Allah, follow that way.The government of Saudi Arabia is persistent against Bid’ahs, superstitions, and extremism in religion, which the Messenger (peace be upon him) prohibited. It is noted that Muslim scholars and Muslims in Saudi Arabia as well as their rulers have a great deal of respect for every Muslim and feel all kinds of loyalty, love and appreciation towards them regardless of their nationality. They only deny what the followers of deviated beliefs do including Bid’ahs and superstitions and innovated celebrations. They deny the initiation of such festivals and celebrating them, since Allah (Exalted be He) and His Messenger (peace be upon him) did not allow them and prohibited such celebrations. This is because they are newly-introduced matters in religion. Every newly-introduced matter is a Bid’ah, and every Bid’ah is departure from the right path.Muslims are commanded not to follow them and are prohibited to innovate, because of the perfection of the religion of Islam and because of the sufficient laws that Allah (Exalted be He) and His Messenger (peace be upon him) have ordained and was accepted with willingness and submission by Ahl-ul-Sunnah wal-Jama’ah, who are the Sahabah, the Tabi’un, and their followers in piety and righteousness." }, { "title": "The Da'wah of Imam Muhammad ibn Abdul-Wahhab is the true Islamic Da'wah", "date": "2020-08-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dawah-of-imam-muhammad-is-the-true-islamic-dawah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 18, 1441", "link": null, "summary": "In fact, the call of Imam Muhammad ibn 'Abdul-Wahhab is the true Islamic call of the Messenger of Allah, the Sahabah, and the Salaf.", "category": ["wahhabism","muqolat","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah, Lord of the worlds. May peace and blessings be upon the most honorable Prophet and Messenger, Muhammad, and upon his family and Companions.Dear brothers: As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).The greatest blessing Allah has conferred upon us is Islam. There is no other grace equal to Islam which Allah has granted to Muslims. He (Glorified be He) has made us the best community and has perfected for us our religion which He has chosen for us. Allah (Exalted be He) states: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.” [al-Maidah: 3]A perfect religion is that which fulfills all immediate and deferred needs of life and deals with all its aspects and whose Shari’ah (Islamic law) - with its fundamental and subsidiary branches - is independent and covers all the needs of people.Allah (Glorified and Exalted be He) states: “We have neglected nothing in the Book” [al-An’am: 38]He (Glorified be He) also states: “And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allâh as Muslims).” [al-Nahl: 89]This religion is received through Allah’s Revelations to His Prophet (peace be upon him) which consist of the Qur’an and the Sunnah (whatever is reported from the Prophet). The Prophet (peace be upon him) said about both: “I have left you (two things) which if you hold fast to them, you will not be misguided. (They are) the Book of Allah and my Sunnah.”With the death of the Messenger of Allah (peace be upon him) revelation stopped after our religion was perfected and well established. Allah (Glorified be He) has promised to divinely preserve the Qur’an: “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).” [al-Hijr: 9]In fact, the teachings of Islam were perfectly followed during the lifetime of the Messenger of Allah (peace be upon him) and that of the Rightly-Guided Caliphs after him. After that, Muslims began to call to Allah and thus the Islamic State expanded and people from different nations and countries entered Islam in crowds. They all united upon their Islamic creed, which maintained their ties with their Lord and established their loyalty to Allah, His Messenger, and other Muslim as brothers and sisters. Since the time of prophethood until today, Muslims have lived under many governments and regimes and have witnessed times of regress due to some external and internal factors. A deep look into these times reveals that holding fast to the Qur’an and Sunnah has played a great role in surviving these hard times. When Muslims adhere to their religion and follow its guidance, they achieve victory, but when they are negligent and deviant, they begin to dispute, and hence they get defeated.All praise be to Allah, Who has supported Islam from the time of revelation until today with righteous scholars who have conveyed it to the people, clarified its rulings, defended it, used it in solving people’s problems and deduced rulings for incidents having no specific text. Such reformist scholars have played a remarkable role in strengthening people’s faith, removing doubt and suspicion, fighting sins and Bid’ah (innovation in religion) and inviting people to what the Messenger of Allah (peace be upon him) and his followers called to. Muslim scholars exerted efforts and the Muslim community became stronger, more advanced and united.One of the most famous reformist callers is Shaykh Muhammad ibn ‘Abdul-Wahhab, the revivalist of the 12th century of Hijrah. Allah guided him in his remarkable reformist call, which brought back the strength, purity, and power of Islam to the Arabian Peninsula. With the Aid of Allah, he purged the Peninsula from Shirk (associating others with Allah in His Divinity or worship) and Bid’ah and guided people to the right path. The fruits of his blessed call appeared in many parts of the Islamic World and many callers were influenced by it. One of the strongest reasons behind the success of his call is that Allah has supported it with rulers who have believed in it and helped its callers. Such are Al Sa’ud family, starting from the diligent Imam Muhammad ibn Sa’ud (may Allah be merciful to him), founder of the Saudi State to his sons and grandsons after him.In fact, the call of Imam Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) is the true Islamic call of the Messenger of Allah (peace be upon him), the Sahabah (Companions of the Prophet), and the Salaf (righteous predecessors). Despite the many enemies and opponents who appeared in the Muslim world at the beginning of the call, it was able to succeed and achieve desirable outcomes. The Messenger of Allah (peace be upon him) said: “There will remain a group of my Ummah adhering to the truth, and they will not be harmed by those who forsake or oppose until the Command of Allah comes to pass.”Although this reformist call is based on the Salaf’s call and does not differ from it, it deserves to be studied, analyzed and taught to people. This is because many are unaware of its reality and are ignorant of its great benefits that have not been achieved before by a reformist since the time of the best generations of Islam. This call led to the establishment of a society applying Shari’ah and a state believing in the call and applying the principles of Shari’ah sincerely in all matters related to creed, rulings, customs, prescribed penalties, transactions and all other issues. Therefore, some historians studying this call have said that the Islamic history has never witnessed more commitment to Islamic teachings since the days of the Prophet (peace be upon him) and the Rightly-Guided caliphs like that witnessed by the Arabian Peninsula under the Saudi State, which has supported and defended the call.All praise be to Allah, Saudi Arabia is still reaping the fruits of this call in the form of safety, stability, prosperity and rejection of Bid’ah and superstitions which have spread and destroyed many Muslim countries.Kingdom of Saudi Arabia, represented in both its rulers and scholars, cares for Muslims all over the world and is keen on spreading Islam globally, so that people may enjoy the blessing of being Muslims. Therefore, Saudi Arabia since the day it was founded until today makes use of every opportunity to show others the reality of this call based on the Qur’an and Sunnah, with the aim of removing doubtful matters raised by ignorant or spiteful people. Thus, many meetings were held to discuss the call, study its outcome and answer those who oppose it. Many letters were sent and books have been written - all praise be to Allah.Al-Imam Muhammad ibn Sa’ud Islamic University called for a meeting and organized it for this reason. No one is better for this task than the university which includes the best students and scholars of the call. The university was first established to serve the call, teach it to people, and invite others to it. It all began when His Highness, King ‘Abdul-‘Aziz and the knowledgeable Shaykh Muhammad ibn Ibrahim (may Allah be merciful to them and may He reward them with the best) discussed the idea of establishing an institution to carry out the duties of Da’wah (calling to Islam) and education according to the teachings of the Salaf, represented in the call of Imam Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him). Some academic institutions were established, then some colleges, and with passage of time, it expanded to be an Islamic university bearing the name of the Saudi State’s first founder and supporter of the Islamic call, Imam Muhammad ibn Sa’ud.Hence, the university has graduated a huge number of scholars who have played a great role in developing this country. In addition, the university teaches the compilations of Imam Muhammad ibn ‘Abdul-Wahhab, especially in the field of ‘Aqidah (creed), plus the books of previous famous Imams among the Salaf, such as Imam Ibn Taymiyyah, Ibn Al-Qayyim, Al-Tahawy, Al-Hafizh ibn Kathir and others. May Allah have mercy on them and reward them all for their efforts in striving in Allah’s Cause, defending His Way and showing people the Truth as Allah commands.Dear brothers! Gathering to study the Madh-hab (School of Jurisprudence) of Salaf, which includes Shaykh Muhammad ibn ‘Abdul-Wahhab’s call, introducing it to people and encouraging them to hold fast to the practices of the Messenger of Allah (peace be upon him), the Sahabah and the Salaf is obligatory and is one of the greatest Qurbahs (good deeds by which Allah’s Pleasure is sought). This is because it involves cooperation in goodness, discussion of righteous deeds and a way of reaching the Truth. Many times doubt is eliminated when scholars meet and discuss debatable issues. I am certain this gathering will have great effects on the Islamic World and will make Muslims unite on the Qur’an and Sunnah, abstain from committing Bid’ah and avoid dispersion which has weakened Muslims in the face of their enemies. There is no doubt that these prominent scholars coming from all over the Islamic World to discuss research and ideas, search for the best ways for Muslims to hold fast to the Qur’an and Sunnah and revive the Madhab of the Salaf will achieve positive results.Scholars will benefit all Muslims and call them to the just word without any fanaticism or immoderation regarding people or the ideas upheld, since the Truth is clear. As Muslims, we should follow everything the Messenger of Allah (peace be upon him) and his Sahabah used to do whether in our houses or in our countries. This is the core of the Salafiyyah call (those following the way of the righteous predecessors), initiated by Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him). In addition, one of the most important positive outcomes of this gathering is collecting, editing, and printing all the Shaykh’s compilations and writings to be available to people. A valuable addition is printing and distributing an index of all the Shaykh’s works.Furthermore, scholars have presented many research papers on themes related to the call of Shaykh Muhammad ibn ‘Abdul-Wahhab, its dependence on the Qur’an and Sunnah, its relation to the Madhab of the Salaf, its outcomes in the Arabian Peninsula and the Muslim world as a whole, and providing answers to the doubtful matters raised about it. I highly appreciate all of these efforts and hope this gathering will adopt key decisions and recommendations that encourage, support and empower centers, organizations, and institutions that spread and promote the Madhab of the Salaf. I hope you will devise a way to connect the youth to the books and Manhaj (methodology) of the Salaf by means of study and research. Meetings should be held to call people to the Madhab of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) and to remove obstacles impeding the spread and adoption of this Madhab.Indeed, Al-Imam Muhammad ibn Sa’ud Islamic University is praised for its efforts in this field. Everyone is encouraged to give these issues their due attention and cooperate with authorities that give much attention to the spread of the Madhab of the Salaf at different levels and fields. Add to this that it is important to support anyone who contributes with individual efforts and opinions to fight Bid’ah and superstitions.I am certain that the Saudi Sunni Government (may Allah guide it to what pleases Him and support the truth through it) will spare no effort, as it always does, in backing up your decisions and recommendations which serve Islam and Muslims. Since the days of King ‘Abdul-Aziz (may Allah be merciful to him), the government has published books written by the Salaf, given them great attention, taught them to people and encouraged individuals and groups who try to spread them. This is a well-known fact to everyone and it is a praised effort carried out with the Aid of Allah by the government that follows the Madhab of the Salaf and applies it.As for myself, I will cooperate with you all, with this blessed university, with other universities that support Islam and Muslims, and with callers who follow the path of the Messenger of Allah (peace be upon him), his Sahabah and Salaf as much as I can. Dear brothers, I hoped to meet with you, discuss proposed themes and opinions and take part in your assemblies, as this involves cooperation in goodness. I was busy with the meetings of the International Higher Council for Mosques, held in Makkah. After that came the conference of the Islamic Fiqh Academy (IFA) organized by the Muslim World League (MWL) which shares your interests.All of this made me unable to be with you at this blessed gathering. That is why I am writing you these words wishing you all success. I advise you and all my brothers to observe Taqwa (fear or wariness of offending Allah) and to do only what pleases Allah, while exerting every effort in calling to Allah. I would like to thank His Highness, Prince Salman ibn ‘Abdul-Aziz, Prince of Riyadh for sponsoring the opening ceremony. I would like also to thank the organizers of the events of this week, and the scholars for their participation.I ask Allah to accept all our deeds and to make them sincere for His Sake. May Allah make us of those guiding and guided, for He is the Most Generous. May peace and blessings be upon our Prophet Muhammad, his family and Companions." }, { "title": "Ruling on Khalwatiyyah Tariqah", "date": "2020-08-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-khalwatiyyah-sufi-order/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_463/46305.mp3", "hijri": "Dhul-Hijjah 17, 1441", "link": "https://cutt.ly/tdGpd4W", "summary": "Yes, all the Sufi orders are innovations in the religion. However, some actions of these ways might match with the truth.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I am a follower of a Khalwati Shaykh and I am quite sure that he is a good man and a very righteous person. It is to be noted that anyone following his order becomes righteous and repents to Allah. Some of those who repented used to commit evil actions. This question is presented to you, because you mentioned that all the orders of Sufism are innovations in the religion. Please tell me about my situation, may Allah guide you. Should I continue following this way or should I abandon it? May Allah reward you with the best.Answer:Yes, all the Sufi orders are innovations in the religion. However, some actions of these ways might match with the truth. Therefore, what is in agreement with the truth should be adopted, because of being in consonance with the truth and not because of following the Khalwati, Al-Qadiri, or Al-Shadhili order or any other order. What is good in their order should be accepted, because it is in agreement with the Shari’ah and what is in discordance with the Shar’ah should be deserted. If you want us to explain to you what is good and what is bad of these ways, please tell us about the way you are following. Explain it to us in another question and we will, Allah willing, explain to you the good and the bad thereof." }, { "title": "Ruling on excusing grave worshippers", "date": "2020-08-07T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/rule-excusing-grave-worshippers-due-ignorance/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/%D8%B9%D8%B0%D8%B1%20%D8%B9%D8%A8%D8%A7%D8%AF%20%D8%A7%D9%84%D9%82%D8%A8%D9%88%D8%B1%20%D8%A8%D8%A7%D9%84%D8%AC%D9%87%D9%84.mp3", "hijri": "Dhul-Hijjah 17, 1441", "link": "https://cutt.ly/4dHosHF", "summary": "Are those who worship graves excused because of their ignorance, even though among them are people calling to Tawhid (belief in the Oneness of Allah/ monotheism)?", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Are those who worship graves excused because of their ignorance, even though among them are people calling to Tawhid (belief in the Oneness of Allah/ monotheism)?Answer:They are not excused and they are obligated to acquire knowledge of the religion and learn more about it. They should inquire about what they are unsure of. This is a mandatory duty. If they remain quiet and continue to worship the dead, the trees, the stones, the prophets, the angels, or the jinn, they become Kafirs; through making Du’a to such things, or asking them for Shafa’ah (intercession), healing, or bringing back long lost or absent people, and so on." }, { "title": "Who are the Sufis?", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/who-are-the-sufis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_477/47716.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": null, "summary": "Sufis are groups of people who are known for their innovating methods of worship that are not ordained by Allah in their prayers, Dhikr (Remembrance of Allah) and devotional retreats.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Who are the Sufi people and what is the position of Islam regarding them? May Allah reward you well.Answer:Sufis are groups of people who are known for their innovating methods of worship that are not ordained by Allah in their prayers, Dhikr (Remembrance of Allah) and devotional retreats. This is called Sufism. Some of them say that it originated from Al-Tasawwuf which means wearing Soof (wool). Others say that it originated from Al-Safa’ (purity, clarity), unconflned by the linguistic denotation of the word; rather, it is derived from Al-Safa’, as they are keen to keep the hearts pure from any blemishes caused by sin or ill-gotten gains.Sufism is worshipping in a particular way, a way that has not been prescribed by Shari’ah (Islamic law), and for this reason most of the worship practiced by Sufis is Bid’ah (innovation in religion). A Zahid (renouncer of worldly pursuits) who is keen on freeing himself for worship and renounces any worldly pursuits is also referred to as a Sufi if he commits Bid’ah. However, if he stays away from newly-invented practices (in religion) and earnestly seeks the Hereafter, satisfied by little, and diligently strives to attain the Hereafter, then such a person is not referred to as a Sufi; rather, he is referred to as a Zahid. If his Zuhd (renunciation) does not lead him to fall into what Allah has forbidden, nor does he add any extra worship other than what Allah has prescribed, nor does he commit Bid’ah, but he follows Shari’ah in his sayings and actions, this is praised and he will be rewarded for this. Examples of such people are Al-Junid ibn Muhammad, Sulayman Al-Darani and Bishr Al-Hafi and other people, who increased worship and ignored earthly things. These people are praiseworthy for their Zuhd and their pursuit of the Hereafter and avoidance of Bid’ah." }, { "title": "Ruling on Rifaiyyah Tariqah Sufi order", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-rifaiyyah-sect/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_487/48702.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": "shorturl.at/egzP6", "summary": "These Sufi orders are all null and void. All these orders are mere cults and lies. In fact, such people neither stab nor cut themselves.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I often hear that someone has joined a Sufi order led by some masters or some shaykhs. After this, he becomes able to strike himself with a sword or eat glass. I want you, Your Eminence, to explain to me the secret behind this occult Sufi order. What should we say to such a person, and what advice can you give me; especially as I am still in my prime years? May Allah reward you with the best.Answer:These Sufi orders are all null and void. All these orders are mere cults and lies. In fact, such people neither stab nor cut themselves. All these claims are nothing but lies and deception of the people. They are a work of Satan and the enemies of Allah who made this falsehood fair-seeming to them. The devils lure them into these actions and do what makes the audience think that they are real , while in fact they are not. Killing or stabbing oneself with a dagger, a knife, a spear or cutting off one’s head are all superstitions and falsehood.Those who do such things are fakes, misguided and misguiding. They should be punished for doing these things. It is the responsibility of those in charge, if they are Muslims, to punish them and stop them from this evil. It should be mentioned that some people call this way the Rifa’i Order.In conclusion, such orders are all false, and their tricks of stabbing themselves with knives, spears and daggers, or eating glass are all null and void. In fact, they lie. If a person really stabs himself or eats glass, he will die. All these actions are from the tricks and plots of Satan with which he deceives people. We ask Allah for protection." }, { "title": "Ruling on carrying flags for Awliya", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-carrying-flags-of-awliya/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_926/nour_92603.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": "https://cutt.ly/kdDW4ua", "summary": "During festivals some people carry colorful flags bearing some Ayahs (Qur'anic verses) and expressions; for example, the magnate, great reliever and mighty scholar Ahmad Al-Rifa'i, Ahmad Al-Badawi, or Abdul-Qadir Al-Jilani.", "category": ["audios","sects","bidah"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:During festivals some people carry colorful flags bearing some Ayahs (Qur’anic verses) and expressions; for example, the magnate, great reliever and mighty scholar Ahmad Al-Rifa’i, Ahmad Al-Badawi, or Abdul-Qadir Al-Jilani. It should be mentioned that these people carry such flags that are fastened to long poles while they beat drums, walking along the streets and hitting themsleves with swords. The strange thing is that these flags move wherever they like, i.e., they fly in the air. What is the ruling of Islam on such practices? To what extent do these practices distort the image of the Islam?Answer:All these practices are not permissible; therefore, rulers must prevent the tn doing so. These are Satanic practices that encourage them to perform such abominable practices as beating drums, repeating the names of those whom they allegedly regard as magnates and great scholars, and striking themselves with spears, knives, swords or other sharp objects. There is no doubt that all such practices are not permissible. Rather, it is not permissible for any Muslim to practice such things. Also, it is necessary for the rulers to prevent people from performing such practices, teach them about the way of Allah, and oblige them to adopt the right. Shaykh Abdul-Qadir Al-Jilani, Ahmad Al-Badawi, Ahmad Al-Rifa’i, and others cannot be worshipped, sought for help, or invoked for anything instead of Allah.This is because these righteous persons are human beings created by Allah (Exalted and Glorified be He); therefore, it is not permissible for a Muslim to worship them instead of Allah, seek their help, offer them sacrificial animals, make vows to them or make banners with their names for the purpose of glorifying them, worshipping them instead of Allah and calling people to exceed the proper limits with regard to them. These practices are done by persons with weak hearts and minds from among the Sufis whose practices lead people to deem them as insane persons. May Allah save us from such practices." }, { "title": "Responding to the Wahhabi Accusation", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/responding-to-the-wahhabi-accusation/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_887/nour_88708.mp3", "hijri": "", "link": "https://binbaz.org.sa/fatwas/18383/%D9%85%D8%A7-%D9%8A%D9%81%D8%B9%D9%84%D9%87-%D9%85%D9%86-%D9%8A%D8%AA%D9%87%D9%85-%D8%A8%D8%A7%D9%84%D9%88%D9%87%D8%A7%D8%A8%D9%8A%D8%A9-%D9%84%D8%AF%D8%B9%D9%88%D8%AA%D9%87-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%AA%D9%88%D8%AD%D9%8A%D8%AF", "summary": "Such is the case with the followers of truth; they are not harmed if it is said to them Wahhabi", "category": ["audios","manhaj"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Our brother also asks Your Eminence, the Sheikh, saying: ‘There is a group of people who, when we call them to Allah and to abandon Shirk (associating partners) with Him, accuse us of Wahhbism. How should we confront them, if you please?’Answer:They should be taught. There is no such thing as a ‘Wahhabi madhhab’ (school of thought); rather, it is simply obedience to Allah and His Messenger. ‘Wahhabism’ calls to what Allah and His Messenger have said. Sheikh Muhammad ibn Abd al-Wahhab—may Allah have mercy on him—to whom ‘Wahhabism’ is attributed, was a man who stood up in the second half of the twelfth century [AH] to call people to what Allah and His Messenger said. He called people to the creed of the Salah al-Salih (Pious Predecessors), to following the Messenger of Allah ﷺ, and to walking upon the methodology of his Companions in both words and deeds.”He followed the Hanbali madhhab (school of thought), but Allah granted him success in calling people to rectify their creed, to abandon associating partners with Allah, and to leave behind the bid’ah (religious innovations) and superstitions practiced and adopted by the Sufis or the theologians. He called to the creed of the Salaf al-Salih in both practice and belief, and he forbade the innovations practiced by the theologians and some of the Sufis who strayed from the correct path into innovation. Therefore, he did not have a school of thought that opposed the methodology of Ahl al-Sunnah wa al-Jama’ah (the People of the Sunnah and the Muslim community); rather, he called exclusively to the methodology of Ahl al-Sunnah wa al-Jama’ah.So if you call someone to Tawheed (Monotheism) and forbid them from Shirk (associating partners with Allah), and they say, ‘This is Wahhabism,’ then say: ‘Yes, I am a Wahhabi, and I am a Muhammadi (a follower of Prophet Muhammad ﷺ). I call you to the obedience of Allah and His Shari’ah (Law); I call you to the monotheism of Allah.’​If anyone who calls to the monotheism of Allah is a ‘Wahhabi’, then I am a Wahhabi. If anyone who calls to the monotheism of Allah is a ‘Nasibi’, then I am a Nasibi. If anyone who calls to the monotheism of Allah is a ‘Shiite’, then I am a Shiite. The only thing that matters is calling to what the Messenger of Allah ﷺ and his Companions were upon. As for using labels to drive people away from the call—that has no value.What is obligatory upon the believer is to fear Allah and to remain steadfast upon the command of Allah, no matter what people say to him—even if they say he is a hypocrite, or a Wahhabi, or a Shiite, or whatever else they might say. As long as he knows that he is calling to the monotheism of Allah and to the obedience of Allah and His Messenger, exactly as Allah and His Messenger have spoken, then the troublemakers and those who drive people away with the labels they invent will not harm him.​Similarly, the disbelievers said to the Messenger ﷺ that he was a Sabian, and they said he was a madman, and they said he was a poet, and they said he was a soothsayer, and they said he was a sorcerer. None of that harmed him; he continued in his call to Allah, taught the people the monotheism of Allah, and paid no mind to their claims that he was a sorcerer, a soothsayer, or anything of the sort.Such is the case with the followers of truth; they are not harmed if it is said to them, ‘Wahhabi,’ or if this or that is said about them, or if they are called ‘strict,’ ‘divisive,’ ‘extremist,’ ‘excessively deep,’ or whatever else they label them with in order to drive people away from them. No, this does not harm them. It is his duty to be patient, and it is his duty to clarify the truth to the people, and to show that he holds nothing that contradicts the purified Shari’ah (Law) of Allah brought by Muhammad, upon whom be peace and blessings.So this is who the ‘Wahhabis’ are: the ‘Wahhabis’ are callers to the monotheism of Allah and to the obedience of Allah and His Messenger. They do not possess a new madhhab (school of thought); rather, they are simply callers to the monotheism of Allah and to the following of His Messenger Muhammad ﷺ. In fiqh (Islamic jurisprudence), they generally adhere to the Hanbali school of thought, except when they find something in the Hanbali school that contradicts the weightier position among the scholars due to evidence supporting what others have said—in which case, they follow the evidence." }, { "title": "Statement on the sect of Asha'irah", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-ashairah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/%D9%87%D9%84%20%D8%A7%D9%84%D8%A3%D8%B4%D8%A7%D8%B9%D8%B1%D8%A9%20%D9%85%D9%86%20%D8%A3%D9%87%D9%84%20%D8%A7%D9%84%D8%B3%D9%86%D8%A9%D8%9F.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": null, "summary": "Is the sect of Asha'irah (a Muslim group that bases its creedal issues on logic) part of Ahl-ul-Sunnah wal-Jama'ah (adherents to the Sunnah and the Muslim mainstream)? Please provide an explanation. ", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is the sect of Asha’irah (a Muslim group that bases its creedal issues on logic) part of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream)? Please provide an explanation.Answer:Al-Asha’irah have opposed Ahl-ul-Sunnah (adherents to the Sunnah) in some matters. This includes their adopting the method of Ta’wil (allegorical interpretation) of some Names and Attributes of Allah, in which they opposed Ahl-ul-Sunnah who do not use this method. This is wrong on the part of Al-Asha’irah and is Munkar (unacceptable or disapproved of by Shariah and Muslims of sound intellect). They have opposed Ahl-ul-Sunnah in other matters too. It is obligatory for a believer to follow the way of Ahl-ul-Sunnah wal-Jama’ah, which is to believe in all the Names and Attributes of Allah as mentioned in the Qur’an and authentically reported in the Sunnah. They are to be believed in and accepted as they are mentioned without Tahrif (distortion of the meaning), Tamthil (likening Allah’s Attributes to those of His Creation) or Ta’wil. We should accept them as they were revealed and have faith in them in a way perfectly compatible with Allah’s Glory; incomparable to anything.Allah (Glorified be He) says: “Say (O Muhammad (Peace be upon him)): “He is Allah, (the) One. “Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). “He begets not, nor was He begotten; “And there is none co-equal or comparable unto Him.”” [al-Ikhlas: 1-4]He (Glorified be He) also says: “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [al-Shura: 11]It is obligatory that the Names and Attributes of Allah be accepted as they are without any Tahrif, Ta’til (negation of the meaning or function of Allah’s Attributes) or Takyif (descriptive designation of Allah’s Attributes), for He, the Exalted, is: The All-Merciful, The All-Mighty, The All-Powerful, and the same applies to the rest of His Names and Attributes.Allah (Glorified be He) says: “And they (disbelievers) plotted [to kill ‘Iesa (Jesus)], and Allah planned too. And Allah is the Best of the planners.” [Aal Imran: 54]“Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them.” [al-Nisa: 142]“Verily, they are but plotting a plot (against you O Muhammad (Peace be upon him)). And I (too) am planning a plan.” [al-Tariq: 15-16]All of these attributes are compatible with Allah’s Perfect Nature, in a manner appropriate to His Glory and Majesty. Allah should not be compared to humans, their plots or planning; rather, they are in a manner appropriate to Allah (Exalted be He). He is not like His creation in any way.He (Glorified be He) says in a Sahih (authentic) Hadith: “Anyone who draws near to Me a span, I draw near to him a cubit; and anyone who draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him running.” All of these attributes are in a way that is appropriate to Allah (Glorified be He).We must believe in them and affirm them as they are in a way that is suitable with Allah’s Glory. His “drawing nearer” or “running” are in a way appropriate to Him. There is no similarity between Him and His creation in them; rather, they are appropriate to Allah Alone, not similar to those of mankind. Allah (Exalted be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]Also, in the Hadith urging to do righteous deeds, the part that says : Allah (Glorified and Exalted be He) does not get bored, until you get bored. Boredom in this context is compatible with Allah’s Perfect Nature and is not in any way similar to that experienced by humans, who have faults and weaknesses, as for the Attributes of Allah, they are all perfect. They are appropriate to Him Alone and are nothing like the attributes of His creation, without any imperfections or weaknesses." }, { "title": "Revealing the misguidance of the Sufi scholar Ibn 'Arabi", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/misguidance-of-sufi-ibn-arabi/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_718/nour_71815.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": "https://cutt.ly/rdGfqSg", "summary": "Sufism has different branches, and its followers are, mostly, Mubtadi's. They have invocations and acts of worship that have no basis in the Qur'an or the Sunnah. One of the Sufis is Ibn 'Arabi.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A questioner from the Syrian Arab Republic asks: I am inquiring about Sufis and their reality and superstitions, because we hear a lot about them, especially what is written in the books of Muhyiddin ibn ‘Arabi the Sufi. Please guide us. May Allah reward you with the best.Answer:Sufism has different branches, and its followers are, mostly, Mubtadi’s (those who introduce innovations in religion). They have invocations and acts of worship that have no basis in the Qur’an or the Sunnah. One of the Sufis is Ibn ‘Arabi who was a Mubtadi’ and an atheist. He is the one known as Muhyiddin ibn ‘Arabi, the originator of Wahdat-ul-Wujud (pantheism). He wrote many books which contain much evil, and therefore, we warn you against his companions and followers, because they have deviated from guidance and they are not on the right path and they are not Muslims.The same applies to all branches of Sufism who apparently perform certain types of worship that Allah (Exalted be He) has not legislated and recite Adhkar (invocations) that He has not prescribed, such as their chanting: “Allah, Allah, Allah, and He, He, He.” These formulas of Dhikr (Remembrance of Allah) have not been legislated by Allah (Exalted be He). What has been prescribed by Allah (Exalted be He) is to say: “La ilaha illa Allah (None has the right to be worshipped but Allah)”, “Subhan Allah (Glory be to Allah)”, and “Alhamdulillah (All praise is due to Allah).”As for “He, He, He and Allah, Allah, Allah”, they are not prescribed by Allah (Exalted be He). The same can be said about the accompanying singing, dancing, playing instruments, beating tinplates or dishes or other than this. All these practices are baseless and constitute Bid’ah. The rule is that anyone worshipping Allah (Exalted be He) in a way that is different from what He has ordained is called a Mubtadi’, and you should be on guard against. Rather, you should follow the Messenger (peace be upon him) and Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream), those who follow the same way of the Prophet (peace be upon him) and adhere to his actions. They pray as he used to pray, fast as he used to fast, and perform pilgrimage as he used to perform pilgrimage without introducing Bid’ahs.Therefore, you should look for Ahl-us-Sunnah (adherents to the Sunnah), ask about them and learn from them. Their sign is that they seek to follow what Allah (Exalted be He) and His Messenger (peace be upon him) said and are keen to learn the biography of the Sahabah (Companions of the Prophet) and what they adopted as well as being very cautious of Bid’ahs." }, { "title": "Exposing Sufi orders", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/exposing-sufi-orders/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_923/nour_92304.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": null, "summary": "Sufi orders are newly-invented ways in Islam, which fall under Bid'ah (innovation in religion) whose seriousness varies from group to group. Some are worse than others.", "category": ["audios","sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Are all Sufi orders wrong? Please give me a decisive answer, may Allah reward you.Answer:Sufi orders are newly-invented ways in Islam, which fall under Bid’ah (innovation in religion) whose seriousness varies from group to group. Some are worse than others. The Messenger of Allah (peace be upon him) said : “Anyone who performs an action which is not in accordance with this matter of ours (Islam) will have it rejected.” He (peace be upon him) also said: “Anyone who introduces anything into this matter of ours (Islam) that is not of it will have it rejected.” Although we cannot enumerate these orders, as counting them needs much effort and referring to many books; generally, they are newly- introduced in Islam. They include, but are not limited to, Al-Tijaniyyah, Al-Burhaniyyah, Al-Khalwatiyyah, Al-Qadiriyyah, Al-Naqshabandiyyah, and others.Nevertheless, they are different from one another and some are worse than others. Therefore, my brother, you should avoid them all and commit yourself to the way of your Prophet Muhammad (peace be upon him), which was adopted and followed by his Sahabah (Companions of the Prophet, may Allah be pleased with them) and the Tabiun (Followers, the generation after the Companions of the Prophet), such as the four Imams and others. Abide by the Sunnah which focuses on doing what Allah and His Messenger have commanded and stay away from what Allah and His Messenger have prohibited. This is the way brought by our Prophet Muhammad (peace be upon him). Furthermore, you should always ask the people of knowledge, those known by their uprightness in Islam and stay away from Sufi orders.You should always ask them about what is unclear to you. To sum up, it is an obligation upon you to adhere to what Allah and His Messenger have ordered to do and shun all that Allah and His Messenger have prohibited, as the people of knowledge have explained in their books, such as: the Two Sahih (authentic) Books of Had ith of Al-Bukhari and Muslim, the four books of Sunan, the Book of Al-Muntaqa by Ibn Taymiyah, Bulugh Al-Maram by Al-Hafidh ibn Hajar, ‘Umdat Al-Hadith by Shaykh ‘Abdul-Ghany ibn ‘Abdil-Wahid Al-Maqdisi and other books of Had ith, such as Zad Al-Ma’ad fi Hadi Khairil-Ibad by the eminent scholar Ibn Al-Qayyim (may Allah be merciful to him). All these scholars explained the correct way and illustrated the path of the Prophet (peace be upon him)." }, { "title": "Clarifying the Da'wah of the Imam Muhammad ibn Abdul-Wahhab", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/dawah-imam-muhammad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_828/nour_82803.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": null, "summary": "Shaykh Muhammad ibn Abdul-Wahhab is of the scholars of Sunnah and the scholars of the people of truth. His Da'wah is not a fifth Madhab, rather it is a Da'wah to the creed of the Salaf.", "category": ["audios","manhaj"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Was the Da’wah (calling people to Islam) of Shaykh Muhammad ibn Abdul-Wahhab a specific doctrine? Does what is said about his Da’wah to abandon worshipping graves and the dead mean disaffection towards righteous persons?Answer:Shaykh Muhammad ibn Abdul-Wahhab (may Allah be merciful with him) is of the scholars of Sunnah and the scholars of the people of truth. His Da’wah is not a fifth Madhab (School of Jurisprudence), rather it is a Da’wah to the Aqidah (creed) of the Salaf (righteous predecessors), and to what the Salaf of the Muslim Ummah (nation based on one creed) from among the Sahabah(Companions of the Prophet) and their followers were practicing. He made Da’wah to Tawhid (Oneness of Allah), following Allah’s Shariah(Islamic law), obeying his commands, and abstaining from what is forbidden. He did not make Da’wah to a new Madhab as claimed by the ignorant or his enemies from among grave worshippers, rather he made Da’wah to worshipping Allah alone.His Da’wah was during the second half of the twelth century and he passed away (may Allah be merciful with him) in 1206 A.H, in the beginning of the thirteenth century. His books prove his Aqidah, for example “Kitab Al-Tawhid”, “Kashf Al Shubahat”, and “Al-Thalathah Al-‘Usul”. These books prove that his Da’wah was calling to the Tawhid of Allah, worshipping Allah sincerely and not invoking anything besides Allah, not angels, prophets, idols, Jinn (creatures created from fire) or humans.Ibadah (worship) is Allah’s right alone. These books also included some Fiqh (Islamic jurisprudence) rulings of the Madh-hab of Imam (initiator of a School of Jurisprudence) Ahmed ibn Hanbal (may Allah be merciful with him). If a different viewpoint becomes preponderant, through evidence, according to his point of view, he will follow it and contradict the Madhab of Imam Ahmad. As for what is claimed by the enemies or the ignorant persons that he has invented a fifth Madhab, or that he abhors the righteous people and the prophets, this is all Batil (null and void) for calling people to abandon Shirk (associating others with Allah in His Divinity or worship) is in no way a means of lessening or abhorring them. All the prophets came with the Da’wah to Tawhid. The people who lessened them are those who invoked them beside Allah, thinking that they would be satisfied with that, however they would not be satisfied with worshipping anything beside Allah, rather they forbade this. Allah (Exalted be He) says: “And verily. We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities i.e. do not worship Taghut besides Allah).” [al-Nahl: 36]“And We did not send any Messenger before you (O Muhammad (peace be upon him)) but We revealed to him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and none else).” [al-Anbiya: 25]All prophets (peace be upon them) made Da’wah to Tawhid and devoting ‘Ibadah to Allah alone, following the messengers in what they brought forth. Likewise, the Prophet Muhammad (peace be upon him) made Da’wah to Tawhid, obeying His orders and abstaining from the forbidden. The Scholars of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) made Da’wah to what the Prophet (peace be upon him) has made Da’wah to, which was Tawhid and devotion to Allah, as did Malik, Al-Shafi’i, Ahmed, Abu Hanifah, Thawry, Al-Awza’i, and other Islamic Imams. All of them made Da’wah to the Tawhid of Allah, and devoting worship to Him (Exalted be He), obeying the commands which the Prophet (peace be upon him) brought, and abstaining from what is forbidden. This is the truth and this is the religion of Allah.Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful with him) made Da’wah to what the prophets had made Da’wah to. He made Da’wah to Tawhid, obeying His commands, abstaining from what is forbidden, following the Qur’an and sunnah, and abandoning anything which opposes this. He does not have his own fifth Madh-hab, nor does he have a fifth Da’wah, rather he made Da’wah to what the Prophet (peace be upon him) had made Da’wah to and what the Sahabah (Companions of the Prophet) and Muslim Imams had made Da’wah to through their words, actions and beliefs. This is the truth that contains no doubt. Whoever reads his books will know this. Allah is the One sought for help." }, { "title": "Ruling on sufis who stab themselves with daggers and knives and other tools", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-sufis-who-stab-themselves-with-daggers-knives/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 16, 1441", "link": "https://cutt.ly/gdDI3Ju", "summary": "These people are liars and impostors whose acts have no evidence at all. Rather, they are liars who use things and tricks that confuse people in order to make them think that they stab themselves.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is your opinion regarding those who call themselves dervish and stab themselves with daggers and knives and other tools? They do such acts while one of them chants: “0 Allah, 0 Rifa’i”. What is the Islamic ruling on these acts? Is there any evidence supporting their acts?Answer:These people are liars and impostors whose acts have no evidence at all. Rather, they are liars who use things and tricks that confuse people in order to make them think that they stab themselves. In fact, it is not real stabbing; rather, it is just confusing and tricking the eyes and bewitching the people, as Allah says about the magicians of Pharaoh that they struck terror into the people and bewitched their eyes. What is meant here is that this is a group of people who are wicked and crooks, who have no basis for what they do and who should not be believed. They are liars and impostors, who confuse people.If they call upon Al-Rifa’i and other than Al-Rifa’i, this is a form of major Shirk (associating others with Allah in His Divinity or worship). Their saying: 0 Rifa’i or O Messenger of Allah, support us or intercede for us! 0 ‘Ali or 0 my master ‘Aly or 0 Husayn or O so and so or O my master Al-Badawi, all these forms of prayers are from major polytheism. All these acts are from the worship of other than Allah and they are the acts of those worshipping the graves, those worshipping Al-Lat and Al-‘Uzza and their like. They are the acts of major Shirk from which we seek Allah’s refuge.It is to be noted that stabbing themselves with daggers and knives are just illusions and tricks, which has no basis. In fact, they are liars and wicked people and it is the duty of those in authority, if there is a Muslim ruler in their country, to stop and reproach them and to straighten them until they repent from such wicked acts." }, { "title": "On false statement: 'Anyone who does not have a shaykh, his shaykh will be the devil'", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/anyone-who-does-not-have-shaykh-will-be-the-devil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_715/nour_71510.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": "https://cutt.ly/KdDevcg", "summary": "The only path that must be adopted is that of the Prophet (peace be upon him). It is the way of Ahl-us-Sunnah wal-Jama'ah (adherents to the Sunnah and the Muslim mainstream). It is the way of the Sahabah (Companions of the Prophet)", "category": ["sects","audios"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:This questioner from Cairo asks a long question: Your Eminence Shaykh, is it obligatory to have a mediator between one and Allah (Glorified and Exalted be He)? For instance, can I not attain the Good Pleasure of Allah except by means of a shaykh. Those who claim this use the Hadith: “Anyone who does not have a shaykh, his shaykh will be the devil.” They also say that this shaykh follows the way of Shaykh Al-Rifa’i and this Shaykh follows the way of Shaykh Al-Shadhili. Are these so-called saints have supernatural powers gifted to them by Allah after their death? Do they have certain ways which we have to follow after their death so they will be pleased with us in their graves for continuing to follow their ways? The questioner continues in his question about this issue, may Allah reward you with the best.Answer:All these Tariqahs (Sufi orders) are innovations in Islam: Al-Shadhiliyyah, Al-Rifa’iyyah, Al-Naqshabandiyyah, Al-Khalwatiyah, Al-Qadiriyyah and other cults are all Sufi invented ways which should be shunned.The only path that must be adopted is that of the Prophet (peace be upon him). It is the way of Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). It is the way of the Sahabah (Companions of the Prophet), whom Allah was pleased with and they were pleased with Him, who were taught directly by the Prophet (peace be upon him). Therefore, you must follow what is legislated in the Book of Allah and the Sunnah of His Messenger (peace be upon him) and ask the true scholars of the Sunnah about any unclear issues. This is your obligation.As for their claim that “Anyone who does not have a Shaykh, his shaykh will be the devil” it is invalid, having no origin and it is not a Hadith. Moreover, you are not allowed to follow the way of a certain Shaykh if his way is in contradiction with Shariah (Islamic law). Rather, you must follow the Messenger (peace be upon him) and his Sahabah (may Allah be pleased with them) and those who follow them in piety and righteousness, in your Salah (Prayer), Du’a (supplication) and all your affairs. Allah (Glorified be He) states: “Indeed in the Messenger of Allah (Muhammad (peace be upon him)) you have a good example to follow…” [al-Ahzab:21]“And the foremost to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him.” [al-Tawbah: 100]Therefore, you must follow this path of piety and righteousness, by obeying the law that was brought by the Prophet (peace be upon him) and imitating him in his practice of Islam and rejecting the Bid’ahs (innovations in religion) introduced by Sufis and others." }, { "title": "A brief of the Salafi Da'wah and the life of Shaykh Muhammad bin Abdul Wahhab", "date": "2020-08-06T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/a-brief-of-the-dawah-salafiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_709/nour_70901.mp3", "hijri": "Dhul-Hijjah 16, 1441", "link": null, "summary": "I would like to have an idea about the Da'wah Salafiyyah, i.e. based on the approach of the Salaf or the righteous predecessors, and Shaykh-ul-Islam Muhammad ibn Abdul-Wahhab?", "category": ["fatwas","audios","wahhabism","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:An inquirer from the Arab Republic of Syria, Damascus, asks three questions. In one of them he asks: I would like to have an idea about the Da’wah (calling to Islam) Salafiyyah (i.e. based on the approach of the Salaf or the righteous predecessors) and Shaykh-ul-Islam Muhammad ibn Abdul-Wahhab?Answer:Praise be to Allah. The Da’wah Salafiyyah is a call to what Allah has sent His Prophet Muhammad (peace be upon him) and adherence to the Holy Qur’an and the Sunnah. It is a call to the approach and manner of the Prophet (peace be upon him) in Makkah and then in Madinah to convey Da’wah to the Muslims and others, direct people to do good, teach them what Allah sent with His Prophet (peace be upon him) of Tawhid (Oneness of Allah/monotheism), devot to Allah, believe in Prophet Muhammad (peace be upon him), abandon Shirk (associating others with Allah in His Divinity or worship),perform what Allah and His Prophet ordered and abandon what Allah and His Prophet forbade. This is the Da’wah Salafiyyah, following the approach of the Companions of the Prophet(peace be upon him).After the Prophet’s (peace be upon him) death, his Companions (may Allah be pleased with them) continued this Da’wah to Tawhid of Allah, abandoning Shirk, and directing people to Tawhid through their sayings and actions, as Allah ordered them to do: “O mankind! Worship your Lord (Allah)” [al-Baqarah: 21]“Worship Allah and join none with Him (in worship)” [al-Nisa: 36]“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion.” [al-Bayyinah: 5]The Prophet made Da’wah to this. The Mushriks (those who associate others with Allah in worship) were obsessed with the graves, the dead, statues, stones and trees and invoked them, sought their blessings and cure, and sacrificed and vowed to them. The Prophet (peace be upon him) forbade them to do this and informed them that these things could not help or harm. He (peace be upon him) taught them that we should dovote our worship to Allah alone, saying: “Oh people, say ‘La ilaha Illa Allah (None has the right to be worshipped but Allah)’ to succeed.’” 1When Allah made the Prophet conquer Makkah after Hijrah (Prophet’s migration to Madinah), he (peace be upon him) broke the idols, smashed Al-‘Uza, which was a tree that used to be worshiped; He also smashed Manat, a stone which was worshiped, and Al-Lat which was worshiped in Al-Ta’if, He did the same with other idols. He sent to the tribes and their chiefs to call them to the Tawhid of Allah, ordering them to abandon worshiping of idols, saints, prophets and angels, for worship should be to devoted to Allah Alone.Allah (may He be Exalted and Glorified) says: “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhariyat: 56]“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities i.e. do not worship Taghut besides Allah).” [al-Nahl: 36]The meaning of “worship Allah” is to not associate anything with Hirn and worshiping Hirn alone. He alone should be invoked, sought asked, prostrated and bowed to, sacrificed and vowed to. As for the graves, one should not be obsessed with them, nor should Masjids (mosques) or any other construction be built on them. The dead should not be invoked for intercession or sought for help. Intercession should be for Allah Alone. “Say: ‘To Allah belongs all intercession.’” [al-Zumar: 44]Allah has disapproved of the Mushriks (disbelievers): “And they worship besides Allah things that harm them not, nor profit them, and they say: “These are our intercessors with Allah.’” [Yunus: 18]“And they worship besides Allah things that harm them not, nor profit them, and they say: “These are our intercessors with Allah.” Say: “Do you inform Allah of that which He knows not in the heavens and on the earth?” Glorified and Exalted is He above all that which they associate as partners (with Him)! [Yunus: 18]“So worship Allah (Alone) by doing religious deeds sincerely for Allah’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allah only,” [al-Zumar: 2-3] then He says: “And those who take Auliya’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allah.” [al-Zumar:3] that is, they claim that they worshiped Al-Lat, Al-‘Uza, prophets and angels and invoked them and sought their help only to bring them nearer to Allah. But Allah has disapproved of this, saying: “Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [al-Zumar: 3]Allah has made it clear that they lied in their claim that they do this in order to get nearer to Allah. They are Kafirs (disbelievers/non-Muslims) due to their idolatry and worship of angels and prophets. It is not permitted for someone to say to the dead: O master, make me victorious or save me or fulfill my needs, or intercede for me. This is all Munkar (that which is unacceptable or disapproved of by Shari’ah and Muslims of sound intellect) and major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam). However, it is acceptable to ask someone alive for intercession to somebody else. This what the Sahabah (Companions of the Prophet) did with the Prophet (peace be upon him) during his lifetime, as they used to say to him: “0 Prophet of Allah, intercede for us, invoke Allah for us.” And when it was draught the Prophet used to ask Allah for rain during the Friday Khutbah (sermon) and others and make supplications for them.This is acceptable as long as the interceded person is alive. When Allah (may He Exalted and Glorified) resurrects the Prophet (peace be upon him) on the Day of Judgment, the Prophet (peace be upon him) will intercede for people. But as is now dead in the Barzakh (period between death and the Resurrection) neither he nor any other prophet should be invoked.Nor should the angels or righteous people be invoked or asked for help. What is permitted is to say: O Allah forgive me, O Allah be merciful with me, O Allah make my heart good, O Allah give me of your bounty, 0 Allah resolve my distress, 0 Allah make my children successful, O Allah make me victorious over my enemy, 0 Allah allow Your Prophet to intercede for me, 0 Allah make me of those who Your Prophet (peace be upon him) will intercede for, O Allah grant me success in worshiping You and following Your Shari’ah (Islamic law). In this manner you can ask Allah. This is the correct way of the Salaf which the Prophet (peace be upon him) did. It was also the way of the Companions and the Tabi’un (Followers, the generation after the Sahabah). The Companions of the Prophet and those who came after them invoked in this manner. They held firm to the Book of Allah and the Sunnah of the Prophet (peace be upon him), and they were devoted to the worship of Allah Alone. They did not invoke with Allah any angel, prophet, dead person, Jinn (creatures created from fire), tree, idol or anything else.Worship is Allah’s right: “O mankind! Worship your Lord (Allah)” [al-Baqarah: 21] and: “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone),” [al-Dhariyat: 56] and: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah: 5] with the belief that Muhammad (peace be upon him) is the last prophet, i.e. there will never be a prophet after him. Allah sent him to the whole people. You should believe that Muhammad ibn ‘Abdullah ibn ‘Abdul-Muttalib, the Hashemite, Arab, Al-Makki (from Makkah) and then Al-Madani (from Madinah), is the true Messenger of Allah (peace be upon him).He is the best of the creation, and the best son of Adam (peace be upon him). One must believe in that, and believe that Allah sent him to all mankind and to the Jinn and man; whoever accepts his Da’wah and follows what he was sent with will enter Jannah (Paradise), and whoever does not will enter Hell-fire. He is the Seal of Prophets; there is no prophet after him. Whoever claims prophecy after him, such as Al-Qadiyani, is a Kafir, because Allah (Exalted be He) says: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (end) of the Prophets. [al-Ahzab: 40]There are many Hadiths confirming that Muhammad (peace be upon him) is the Last Prophet. The Messenger of Allah said: “I am the seal of the prophets; there is no prophet after me” 2Of the perfection of the Da’wah Salafiyyah is the obedience to Allah by applying all His orders and abandoning His prohibitions. Pray as Allah ordered, pay Zakah (obligatory charity) as Allah ordered, fast as Allah ordered, perform hajj as Allah ordered, obey your parents, keep ties of kinship, call people to Allah with knowledge and guidance, command people with Ma’ruf (that which is judged as good, beneficial, or fitting by Shari’ah and Muslims of sound intellect) and forbid them from Munkar in a pleasant way, with wisdom), abandon all sins whether it be Zina (illegal sexual intercourse outside marriage), disobeying parents, Riba (usury), cutting ties of kinship, drinking alcohol and other such sins; these must be abandoned and one should be warned against them. This is to obey Allah, follow His Shari’ah, seek His reward and fear His punishment. All this is included in the Da’wah Salafiyyah.As for Shaykh Muhammad ibn Abdul-Wahhab (may Allah be merciful with him), he was a scholarly Imam. He proclaimed Da’wah to Allah (Exalted be He) in Najd then he moved to Al-‘Uyaynah near Al-Dir’iyyah. He gained a lot of knowledge and became well grounded with Islamic knowledge, then he travelled to Al-Haramayn Al-Sharifayn (the Two Sacred Mosques: the Sacred Mosque in Makkah and the Prophet’s Mosque in Madinah) and learned in Makkah and Madinah.Allah opened his heart to the Da’wah Salafiyyah, at the time when some of the people of Najd glorified idols, graves, trees and stones as was the case in a lot of countries. Allah opened his heart to the truth of Tawhid and the Da’wah Salafiyyah - that is, the path of the Prophet (peace be upon him) and his Companions. When his heart was open to this and he was aware of its evidence, he began Da’wah at his tribe and the people of Najd, calling them to Tawhid of Allah. There existed in Najd a grave of Zayd ibn Al-Khattab (may Allah be pleased with him) in Al-Jubilah which was invoked and worshiped beside Allah, in addition to stones and trees. He forbade them from doing this or glorifying the dead, graves, trees and stones. He announced that this was a kind of Shirk and that Allah sent His Prophet Muhammad (peace be upon him) to call people to Tawhid and to forbid people from Shirk, and the Companions also did this. He called people to Allah in Najd first, namely in Huraymila’ and then in Al-‘Uyaynah, then he moved to Al-Dir’iyyah and helped Muhammad ibn Sa’ud, the Emir of Al-Dir’iyyah.He continued Da’wah to the Tawhid of Allah, being devoted to Him and following the Prophet (peace be upon him) and he pulled down the domes on the graves, and cut down the trees that used to be worshiped. He also pulled down the dome which was on the grave of Zayd ibn Al-Khattab and ruined other monuments of Shirk. Allah(Glorified and Exalted be He) as well as Emir Muhammad ibn Sa’ud and his family after him helped him to do this - may Allah reward them well. They have not stopped calling people Tawhid until today. They call people to Allah, and those with sound knowledge help them in their Da’wah, abandoning Shirk and making the religion firm.This was the Da’wah proclaimed by Shaykh Muhammad ibn Abdul-Wahhab (may Allah be merciful to him), who was an Imam and scholar and adopted the approach of the Salaf in calling to Tawhid and following Shari’ah, abandoning Shirk, Bid’ah (rejected innovation in religion), superstitions and sins. This was the approach of Sahabah (Companions of the Prophet), and the same way of Al-Shafi’i, Ahmad ibn Hanbal, Malik and other Islamic Imams did; they called people to Tawhid and devotion of Allah. In the same way that Shaykh-ul-Islam ibn Taymiyyah (may Allah be merciful with him) did in the seventh and eighth century AH, and Ibn Al-Qayyim (may Allah be merciful with him) in the eighth century AH, and Ibn Kathir and other scholars made Da’wah to Allah.Muhammad ibn Abdul-Wahhab (may Allah be merciful with him) followed their way. He was a Salafi (following the approach of the Salaf), an Imam that proclaimed Da’wah to Tawhid, worship of Allah, and following His Shari’ah. As for his enemies who opposed him and those who accused him of heresy or that he opposed the Awliya’ this is Batil (null/void). They tell lies about him in the same way the unbelievers did with the Prophet (peace be upon him) and others. He proclaimed Da’wah to the Oneness of Allah, followed the Prophet (peace be upon him), and called to Al-Haqq (the Truth), guidance, devotion to Allah and elimination of Bid’ah and superstitions which many people had been afflicted with.He was a guided, successful Imam that called to the Oneness of Allah and His worship, and called to the Aqidah (creed) of the Salaf as did his followers, Al Sa’ud (Saudi Royal Family), the scholars and the best of people; they all made Da’wah to the Truth. As for naming his followers Wahhabis, this was given by their enemies to intimidate people against them. But actullay they should have been called Muhammadiyyah, his name was Muhammad, not Abdul-Wahhab. He was Muhammad ibn Abdul-Wahhab, his fathers name was Abdul-Wahhab. Therefore the correct name is: Muhammadiyyah, because his name was Muhammad, and the Prophet was named Muhammad (peace be upon him) too; so he was a follower of Prophet Muhammad (peace be upon him).However his ignorant enemies or those who imitated the ignorant or the enemies named them Wahhabis out of ignorance, stubbornness or deviation from the Truth. It is not permitted for a sane person to refer to them with this name, which was given to them by the enemies; the enemies of the religion, enemies of the Truth and the followers of Bid’ah. The Shaykh and his followers called to the Truth and the approach of the Salaf, Sahabah and the Prophet (peace be upon him) and their followers.Shaykh Muhammad ibn Abdul-Wahhab, his family and his followers until today have been calling to Tawhid of Allah, application of Shari’ah, and abandoning Shirk and Bid’ah, including building on the graves, building Masjids on graves, because this may lead to Shirk, organizing and celebrating birthdays of the Prophet (peace be upon him) and other pious people, which is also a means to Shirk that had not been done by the Prophet (peace be upon him) or his Companions (may Allah be pleased with them). All good lies in following them. Allah (Exalted and Glorified be He) says: “And the foremost to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him.” [al-Tawbah: 100]Therefore those who follow them exactly are those who follow in their steps, without adding or decreasing anything. They follow their approach of Tawhid of Allah, devotion to hirn, follow and respect the Shari’ah, abandon what Allah and His Messenger prohibited of Bid’ah and sins, call to Tawhid and following the Allah’s Messenger (peace be upon him) in words and actions. This is the approach of the righteous Salaf of the Sahabah and their righteous followers. This was the way of Shaykh Muhammad ibn ‘Abdul-Wahhab, and the way of his followers of Al Sa’ud and other scholars who followed them from India, the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), Iraq and Egypt and anywhere else. He has a lot of followers in different places in the world who knew the Truth and received the correct Da’wah from his books and from the books of his followers.It is the Da’wah Salafiyyah to Tawhid of Allah, following His Shari’ah, and obeying the Prophet (peace be upon him). My advice to every Muslim is to fear Allah, know the Truth through evidence not through copying the sayings or actions of the ignorant. Rather evidence is available in their books, such as Fath Al-Majid Sharh Kitab Al-Tawhid, Taysir Al-‘Aziz Al-Hamid, and others. Read them over and over again until you know the Truth and be sure they were on the Truth and were guided. They called to Tawhid of Allah and to following His Shari’ah and abandoning what Allah and His Prophet forbade. This is the way of Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful with him). And this was the way of his followers, scholars of Najd and others of the Saudi Royal Family and others.We ask Allah to guide us, set our hearts and deeds right, guide the stray until they hold firm to the Truth. We ask Allah to guide the astray, and teach the ignorant until they are aware of the Truth with its evidence, and to guide the aggressive and those who follow their desires, until they turn to the Truth, and follow what the Prophet (peace be upon him) was sent with, and follow evidence not the ignorant and the followers of desire, for copying these people will harm not help you.It is obligatory on those who seek knowledge to take the Truth with its evidence, to look into the books of the people who are thought to oppose Shari’ah, in order to be sure where the Truth is. Thus you can speak of sure knowledge. We ask Allah to make us successful and guided, set right the affairs of Muslims and grant them knowledge in religion, guide them and us to the straight path, grant all Muslims knowledge of the religion of Allah, hold firm to the Book of Allah and the Sunnah of the Prophet Muhammad (peace be upon him), and not to exceed their limits. Allah is the Exalted, Most Generous. Ahmad ibn Hanbal, Musnad, vol. 3, p. 492. ↩ Imam Ahmad, vol. 2, pp. 398 and 412; vol. 3, pp. 79 and 248, vol. 4, pp. 81, 84, 127, and 128, and vol. 5, p. 278; Al-Bukhari, Fat-h-ul-Bary, no. 3535; Muslim, nos. 2286 and 2287; and Abu Dawud, no. 4252. ↩ " }, { "title": "Ruling on calling oneself Athari", "date": "2020-08-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-calling-onself-athari/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_422/42203.mp3", "hijri": "Dhul-Hijjah 13, 1441", "link": null, "summary": "I think there is nothing wrong in calling someone as Athari if it is true. If someone accepts the Prophetic Hadiths and follows the Sunnah and the way of the Salaf (righteous predecessors)", "category": ["audios","manhaj"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Questioner:Some people have rejected the term Athari (has knowledge of the Hadiths and narrations of the Prophet’s Companions) and being associated with the Athar(narrations from the Companions). They claim that associating them to the Athar causes division between Muslims: Is this true? Or is it just a title given to people who are experts in Hadith and Al-Haqq (the Truth), especially as some prominent scholars, including Al-Hafidh Al-Iraqi, have been given that title? Is it true that you have stopped calling yourself as such? May Allah reward you well.The Shaykh:I think there is nothing wrong in calling someone as Athari if it is true. If someone accepts the Prophetic Hadiths and follows the Sunnah and the way of the Salaf (righteous predecessors), so they are among the Atharys, or from among the Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). There is nothing wrong with this.Questioner:Does this mean that Your Eminence has not backtracked on using this term?The Shaykh:I do not refer to myself as an Athari, although some people have referred to me as such. As for me, yes I am (Allah willing) from Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream), and I am (Allah willing) an Athari." }, { "title": "Wahhabism, what is it?", "date": "2020-08-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-is-wahhabism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_461/46106.mp3", "hijri": "Dhul-Hijjah 13, 1441", "link": null, "summary": "Wahhabism is a word used by the enemies of Salafiyyah. They use it to describe those who followed Imam Muhammad ibn 'Abdul-Wahhab ibn Sulayman ibn Ali Al-Tamimi Al-Hanbali, who died in 1206 AH in Al-Dir'iyyah.", "category": ["fatwas","audios","wahhabism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:I heard about Wahhabism, what is it?Answer:Wahhabism is a word used by the enemies of Salafiyyah. They use it to describe those who followed Imam Muhammad ibn ‘Abdul-Wahhab ibn Sulayman ibn Ali Al-Tamimi Al-Hanbali, who died in 1206 AH in Al-Dir’iyyah. He proclaimed Da’wah to Allah in the second half of the twelfth century AH in Najd, Al-Dir’iyyah, and in the area around there. He made Da’wah to the Tawhid of Allah and resisted what the people used to do at graves or with the dead and idols, not to mention their belief in soothsayers and fortune-tellers as well as worshiping trees and stones. He did this while adopting the approach of the Salaf, in the same way which Allah sent His Prophet Muhammad (peace be upon him), in the way that the Companions of Allah’s Prophet (peace be upon him) did. He, and other scholars from among his relatives, children and others, called to Allah.Allah showed people the religion and removed evil from Najd and its surrounding areas through him. His Da’wah became well known in Yemen, the Levant, Iraq, Egypt, India and other places. The erudite people were sure of the authenticity and truthfulness of his Da’wah and that he was guided on the Straight Path. They knew that he was reminding people and informing them of what was revealed in Islam. He never innovated Bid’ah or came with a new religion or a new sect. Rather he called to Tawhid of Allah, following the Shari’ah and persisting on the way of the righteous Salaf, including the Sahabah and those who followed them. This is the approach of Shaykh Muhammad and his followers. They continued on the way of the Prophet (peace be upon him) and his followers from the Sahabah and those who came after them from the scholars and those with knowledge and Iman(faith).However their enemies belied them in order to make their bloodshed lawful, claiming that they had established a fifth Madh-hab (school of jurisprudence) and that they insulted the Prophet and Sahabah. All this was groundless, for they were of the closest people to the Prophet (peace be upon him), following the way of the Sahabah. They loved the Prophet more than themselves, their children and their money. They proclaimed Da’wah to what the Prophet (peace be upon him) made, i.e. to Tawhid of Allah and following His Sharfah, obeying His orders and continuing on the way of the Prophet (peace be upon him). Their books are evidence of this, the books of Shaykh Muhammad and his followers make this clear. Their books include: Kitab Al-Tawhid, Fath Al-Majid, Kashf Al-Shubahat, Thalatha Al-Usul, Taysir Al-‘Aziz Al-Hamid (written by his grandson Sulayman ibn Abdullah), Al-Durar Al-Sunniyyah fi Fatawa Ahl-Najd, and other books and treatises. All of them show the guidance and Truth which they were on.These books also show the lies and allegations of their enemies, i.e. the Sufis and others and the worshipers of the graves, who resisted their Da’wah because the followers of Shaykh Ibn ‘Abdul-Wahhab disapproved of their worship of graves. Their enemies were the grave worshipers or the ignorant who were blind of the Truth or believed in what the grave worshipers said. But the people of knowledge and Iman in Egypt, the Levant, Iraq and others were sure of the Truth, such as Shaykh Muhammad Rashid Rida and others who knew their Da’wah (may Allah be merciful with them) and testified that they were on the right path. They also include other scholars from Egypt, the Levant, Iraq and others. The books of Shaykh Ibn Abdul-Wahhab and his students and followers spread across countries - thanks for Allah." }, { "title": "The meaning of 'La ilaha illa Allah'", "date": "2020-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/meaning-la-ilaha-illa-allah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 12, 1441", "link": null, "summary": "This indicates that the Mushriks understood that the meaning of 'La ilaha illa Allah' superseded their deities and necessitated dedicating their acts of worship to Allah Alone.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise is due to Allah Alone, and may peace and blessings be upon the Noblest of the messengers, our Prophet Muhammad, his family, his Companions, and those who righteously follow them until the Day of Resurrection.I have read the article written by our brother in Islam, the eminent Shaykh ‘Umar ibn Ahmad Al-Millibary on the meaning of “La ilaha illa Allah (there is no god but Allah)”. I read the explanation of the Shaykh thoroughly on the three points of view regarding its meaning. The definitions are as follows: First, it means that there is no god truly worthy of worship except Allah. Second, that there is no god truly worthy of obedience except Allah. Third, that there is no god but Allah.The correct definition, as he stated, is the first which is clarified in the Book of Allah (Glorified be He) many times. For instance, Allah (Glorified be He) states: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [al-Fatihah: 5]“And your Lord has decreed that you worship none but Him.” [al-Isra’: 23]He (Glorified be He) also states: “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).” [al-Dhariyat: 56]“That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood).” [al-Hajj: 62]There are many Ayahs (Qur’anic verses) to this effect. Moreover, this is the meaning that the Mushriks (those who associate others with Allah in His Divinity or worship) understood from “La ilaha illa Allah,” when the Prophet (peace be upon him) called them to it, saying: “O my people, say ‘La ilaha illa Allah’, and you will succeed.” 1They denied it and haughtily rejected to accept it because they understood that it contradicts their forefathers’ worship and deification of idols, trees and stones, as Allah (Glorified and Exalted be He) says in Surah Sad: “And they (Arab pagans) wonder that a warner (Prophet Muhammad صلى الله عليه وسلم) has come to them from among themselves. And the disbelievers say: “This (Prophet Muhammad صلى الله عليه وسلم) is a sorcerer, a liar.” “Has he made the âlihah (gods) (all) into One Ilâh (God - Allâh). Verily, this is a curious thing!” [al-Sad: 4-5]In Surah Al-Saffat, Allah (Glorified be He) says concerning the Mushriks: “Truly, when it was said to them: Lâ ilâha illallâh “(none has the right to be worshipped but Allâh),” they puffed themselves up with pride (i.e. denied it). And (they) said: “Are we going to abandon our âlihah (gods) for the sake of a mad poet?” [al-Saffat: 35-36]This indicates that the Mushriks understood that the meaning of “La ilaha illa Allah” superseded their deities and necessitated dedicating their acts of worship to Allah Alone. Thus, when anyone of them embraced Islam, he gave up Shirk (associating others with Allah in His Divinity or worship) completely and dedicated all acts of worship to Allah Alone. Had “La ilaha illa Allah” meant only that there is no god but Allah, or that there is none worthy of obedience but Allah, they would have never rejected it. That is because they already knew that Allah is their Lord and Creator Who must be obeyed in the orders they believed to come from Him (Glorified be He). Rather, they believed that worship of idols, prophets, angels, righteous people, trees and the like were their intercessors with Allah and brought them closer to Him. Allah (Glorified be He) says: “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.” [Yunus: 18]Allah (Glorified be He) refuted this and answered them, saying: “…Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Yunus: 18]He (Glorified and Exalted be He) also says: “The revelation of this Book (the Qur’ân) is from Allâh, the All-Mighty, the All-Wise. Verily We have sent down the Book to you (O Muhammad صلى الله عليه وسلم) in truth: So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.” [al-Zumar” 1-3]The pagans claimed that they worshiped others only to bring them near to Allah, but Allah (Glorified be He) answered this saying: “Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” [al-Zumar: 3]Allah (Glorified be He) declared that they are liars in their claim that their deities bring them near to Allah, and disbelievers because of committing this act. There are many Ayahs that support this meaning.All praise be to Allah, the Lord of the worlds. May peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who righteously follow them until the Day of Resurrection. Musnad Ahmad ibn Hanbal p. 3/492. ↩ " }, { "title": "The Magi of the Muslim Ummah are Al-Qadariyyah", "date": "2020-08-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-magi-qadariyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 13, 1441", "link": null, "summary": "The Magi of the Muslim Ummah are Al-Qadariyyah who denied Predestination and went astray in this regard, saying that matters are not known to Allah before their occurrence.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Many people engage in false conversations about Predestination and Divine Decree. Do you have any instructions in this regard?Answer:This issue was meddled with by early people who committed many mistakes in this regard. One should beware of this issue. Every believing man and woman should submit to Allah (Glorified and Exalted be He) and believe in His Divine Decree, be keen to adopt the good beneficial means and keep away from the bad harmful means. It is also for that reason that Allah taught and enabled His Servants to do so and also bestowed on them of reasoning and capacity that help them worship Him (Glorified and Exalted be He) and abandon sins. It is obligatory not to meddle with this issue and to believe that Allah has encompassed, reckoned and predestined all things; that what Allah wills comes to pass and what He does not will does not come to pass; that Allah is the Most Great Creator, Who is All-Omnipotent; that all that exists is created and predestined by Him (Glorified and Exalted be He) and that He has given man intellect and the means and power to do either good or evil. As one can eat and drink, wear clothes, get married, travel and reside, sleep and wake up, etc., one can also either obey or disobey.It is feared that those meddling with Predestination and Divine Decree may either draw on it as a proof that man does not have free will or deny it. Meddling with it, some people denied that there is Predestination or Divine Decree, such as Al-Qadariyyah - who denied Predestination and claimed that they create their actions and that Allah has neither guided them to do good deeds nor predestined that they would commit sins. Other people claimed: Nay, Allah has granted His Servants guidance to doing good deeds but He did not predestine that they would commit sins. Thus they were trapped into falsehood. Meddling with Predestination and Divine Decree, another group claimed: We are compelled to do what we do, i.e. they cannot be held responsible either for their obedience or disobedience because they are compelled and are deprived of any power. Thus, they went astray and misled others. We implore Allah to grant us safety.The Magi of the Muslim Ummah are Al-Qadariyyah who denied Predestination and went astray in this regard, saying that matters are not known to Allah before their occurrence. They thus followed the Magi who stated that man has two gods: the god of light and the god of darkness. They also claimed that the god of light created good, whereas the god of darkness created evil. They were also imitated in such belief by Al-Qadariyyah, who denied Predestination and associated others with Allah in what He does, through claiming that they create their actions. We implore Allah to grant us safety.It is obligatory for every Muslim to believe in Predestination and Divine Decree and to eschew meddling with this issue without knowledge as was done by those who innovated matters in religion, and thus strayed and misled others. Rather, it is obligatory for every Muslim to believe in Predestination and Divine Decree, to submit to Allah in this regard, to know that Allah has predestined all things, knew and reckoned them and that the humans have willpower, wish and choice, though they cannot do other than that which Allah (Glorified and Exalted be He) has predestined." }, { "title": "The Shari'ah's stance regarding searching for Scholars faults", "date": "2020-07-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/searching-scholars-faults/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 11, 1441 AH", "link": null, "summary": "In fact, the aim of doing so is clarifying the truth and advising Muslims, not belittling such great personalities as Al-Suyuty and others. Thus, their errors are to be avoided while their knowledge is to be benefited from, for their virtues undoubtedly outweigh their errors.", "category": ["fitnahs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the Shari’ah’s stance regarding searching for scholars’ faults on the pretext of warning others against their errors and paying their attention to it? Please, bear in mind that such is the custom of some seekers after religious knowledge who warn masses against many scholars including sometimes revered scholars such as Al-Suyuty, claiming him to be an Ash’rite, in addition to many others.Answer:Scholars are not infallible. This is stated in the Hadith: “When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him; and if he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him.” 1 However, this may not underestimate them so long as they intended only to reach the truth and may not be a justification of aspersing their honor. In fact, clarification of the truth and paying attention to faults is inevitable provided that scholars are respected and given their dues.Anyway, adherents of Bid’ahs (innovations in religion) or of unsound creed must be warned against if alive and their books containing such errors must be warned against if dead so that masses might not be affected by them especially when they are propagators of falsehood. In fact, the aim of doing so is clarifying the truth and advising Muslims, not belittling such great personalities as Al-Suyuty and others. Thus, their errors are to be avoided while their knowledge is to be benefited from, for their virtues undoubtedly outweigh their errors. However, errors may not be accepted neither from them nor from anyone else. Al-Bukhari, Sahih, Book on holding fast to the Book and the Sunnah, no. 7352; Muslim, Sahih, Book on judicial decisions, no. 1716; Al-Tirmidhy, Sunan, Book on judgments, no. 1326; Abu Dawud, Sunan, Book on judicial decisions, no. 3574; Ibn Majah, Sunan, Book on judgments, no. 2314; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 198. ↩ " }, { "title": "Ruling on writing fiction", "date": "2020-07-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-writing-fiction/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 11, 1441 AH", "link": null, "summary": "It is Haram (prohibited) for a person to write such false stories. The stories mentioned the Qur'an, the Sunnah and other factual stories suffice and serve as moral lessons.", "category": ["books","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}]}, "content": "Question:Is it permissible for a person to write fiction stories, which are all lies, for children to read and learn from?Answer:It is Haram (prohibited) for a person to write such false stories. The stories mentioned the Qur’an, the Sunnah and other factual stories suffice and serve as moral lessons." }, { "title": "The ruling on Al-Ikhwan-ul-Muslimun (the Muslim Brotherhood) group", "date": "2020-07-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-ikhwan-muslimun/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 11, 1441", "link": null, "summary": "The method which should be followed is the Qur'an and the Sunnah. A person should seek the help of Allah (Exalted be He), then the views of the Salaf (righteous predecessors) in order to understand them.", "category": ["sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on Al-Ikhwan-ul-Muslimun (the Muslim Brotherhood) group? Are they adherents of Bid’ah (innovation in religion) or are they too lenient? What is the method which should be followed after the Qur’an and the Sunnah?Answer:The method which should be followed is the Qur’an and the Sunnah. A person should seek the help of Allah (Exalted be He), then the views of the Salaf (righteous predecessors) in order to understand them. Whoever follows Al-Ikhwan or other groups and adheres to the Qur’an and the Sunnah in word and deed is from Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). At the same time, whoever neglects or adds anything to them is lenient or extravagant to the extent that they disobey and innovate in religion." }, { "title": "Tawassul through the entities, honor, or right of creatures", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-through-the-entities-creatures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "Beseeching in the name of a person, virtue, status or right of creatures, whether they are prophets or righteous people is a subject of controversy among the scholars.", "category": ["fatwas","tawassul","wahhabism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Beseeching Allah (Tawassul) by virtue of one of His creatures. This is a confusing issue for the Ummah (nation), but most of the scholars approved it, including Imam Ahmad, the Imam of Ahl-ul-Sunnah (adherents to the Sunnah), Ibn Qudamah , Al-Nawawy , Al-Shawkany , Ibn Hajar Al-‘Asqalany , Muhammad Ibn ‘Abdul-Wahhab and many other scholars. Did Shaykh Muhammad support this or not? Where does the truth lie regarding this issue with certified evidence to refute the claim that no one condemned this except Ibn Taymiyyah and Al-Albany; the only two scholars who prohibited Tawassul in the name of any of His creatures.Answer:Beseeching in the name of a person, virtue, status or right of creatures, whether they are prophets or righteous people is a subject of controversy among the scholars. The scholarly opinion of the Jumhur (dominant majority of scholars) is prohibition, which is the opinion held by the Shaykh of Islam Ibn Taymiyyah and Shaykh Muhammad Ibn ‘Abdul-Wahhab.The Committee was asked a similar question to which they replied:A Waliy (pious person) is anyone who believes in Allah and fears Him as He should be feared, and thus does what Allah ordains and abstains from what Allah has prohibited. The foremost of them are the messengers and the prophets (peace be upon them). Allah states (what means): “No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allâh - Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds).“(Surah Yunus, 10: 62-63).Beseeching Allah by virtue of the Awliya’ (pious servants) takes a number of forms:First: that a person asks a living Waliy to supplicate to Allah for him so that He grants him ample sustenance, cure from sickness, guidance, success and so on.All this is permissible, as some of the Sahabah (Companions of the Prophet), when the rain was late in coming, asked him to invoke Allah to send them rain, so the Prophet (peace be upon him) invoked Allah to send rain, and his invocation was answered. The Sahabah also asked for rain through the Du‘a’ (supplication) of Al-‘Abbas during the caliphate of `Umar (may Allah be pleased with them both); they asked him to invoke Allah to send rain, so Al-‘Abbas supplicated and the Sahabah said “Amen” to his supplication. There are other incidents that took place during the lifetime of the Prophet (peace be upon him) and later on of Muslims asking their Muslim brothers to supplicate to Allah for them to bring benefit or ward off harm.Second: To call upon Allah, beseeching Him by virtue of loving His Prophet, following him and loving the Awliya’, such as saying, “O Allah! I ask you by my love for your Prophet, following him and my love for your Awliya’ to grant me such-and-such.”This is permissible, because it is a servant beseeching from His Lord by virtue of the righteous deeds that he has done, as authentically established by the story of the three people trapped in the cave, who asked Allah by virtue of their best deeds (to save them).Third: To ask Allah by virtue of the status of His Prophets or one of His Awliya’, saying for example, “O Allah! I ask You by virtue of the status of Your Prophet or that of Al-Husayn”, this is impermissible, because although the Awliya’ have high status in the Sight of Allah, especially our beloved Prophet Muhammad (peace be upon him), this is not the right manner or the manner prescribed by Shari‘ah to have one’s supplication answered. Therefore, when the Sahabah suffered from drought (after the death of the Prophet), they turned away in their invocation for rain from beseeching Allah by virtue of the status of the Prophet (peace be upon him). Instead, they beseeched Allah by means of the Du‘a’ (supplication) of the paternal uncle of the Prophet, Al-‘Abbas , although the status and virtues of the Prophet (peace be upon him) surpass all.It has not been reported that the Sahabah (may Allah be pleased with them) beseeched Allah by virtue of the status of the Prophet (peace be upon him) after his death, although theirs was the best generation who knew best his right over them and loved him the most.Fourth: that a servant asks Allah for something, adjuring Him in the name of His Prophet or Waliy, or by the right of His Prophet or Waliy saying, “O Allah! I ask You for such-and-such, by virtue of Your Waliy or by the right of Your prophet.” This is impermissible, for adjuring a creature in the name of another creature is prohibited; and it is even more prohibited when addressed to Allah, the Creator. No creature, for the mere piety and obedience he shows towards Allah, earns a right over the Creator that allows others to adjure Allah in his name or beseech Him by his virtue. This is what evidence attests to and what protects the Islamic ‘Aqidah (creed) from the avenues leading to Shirk (associating others with Allah in His Divinity or worship)." }, { "title": "Rule on tawassul through the Qur'an and certain days", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-through-quran/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "It is permissible to make Tawassul by the Qur’an, because it is the Speech of Allah in word and meaning, and His Speech is one of His Attributes.", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Can a person make Tawassul (beseech Allah in the name of or by) through the Qur’an and Islamic holy days, such as saying, “O Allah! I ask you by the virtue of the Day of ‘Arafah” and so on?Answer:It is permissible to make Tawassul by the Qur’an, because it is the Speech of Allah in word and meaning, and His Speech is one of His Attributes, so it is considered as beseeching Allah by one of His Attributes, which does not contradict Tawhid (monotheism) or is a means to Shirk (associating others with Allah in His Divinity or worship). As for Tawassul by a particular day, it is impermissible, because it is Tawassul by a creature, and accordingly is a means to Shirk. This is also violative of the guidelines of Shari‘ah, such as the saying of the Prophet (peace be upon him): “Whoever does an action which is not in accordance with this matter of ours (Islam), will have it rejected.” Narrated by Muslim in his Sahih (authentic) Book of Hadith 1.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ " }, { "title": "Rule on tawassul through the blessing of the Qur'an or some creatures", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-through-quran-or-some-creatures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "What is the ruling on a person who speaks words like, in the name of or by the blessing of the Prophet, the shaykh, or the Qur’an?", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on a person who speaks words like, “In the name of or by the blessing of the Prophet, the shaykh, or the Qur’an?” Is that person considered a Mushrik (one who associates others with Allah in worship) or not?Answer:First: Tawassul (beseeching Allah in the name of or by) the blessing of the Qur’an is permissible and not considered Shirk (associating others with Allah in His Divinity or worship).Second: Tawassul by the blessing of creatures, such as the Prophet (peace be upon him), is a condemned Bid‘ah (innovation in religion), because Tawassul is among the acts of worship that is Tawqifiy (bound by a religious text and not amenable to personal opinion). Nothing has been authentically reported in the sanctified Shari‘ah that permits this for creatures, in the name of their right, their honor, or their blessing. It is authentically reported that the Messenger of Allah (peace be upon him) stated: “Whoever does an action which is not in accordance with this matter of ours (Islam), will have it rejected.” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ " }, { "title": "Rule on rawassul through the Messenger and Awliya", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-through-messenger-and-awliya/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "A dispute arose between a person and me. This person has memorized the Qur'an and has already performed Hajj to the Sacred House of Allah.", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:A dispute arose between a person and me. This person has memorized the Qur’an and has already performed Hajj to the Sacred House of Allah. The debate went as follows: I said: Making Tawassul (supplicating to Allah through a means) by the status of the Prophet and pious people is permissible as I have read in the book titled: “Al-Fawz wa Al-Najah fi Al-Hijrah ila Allah”. He replied: It is impermissible to make Tawassul by any creature because Allah says: “And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge).” [al-Baqarah: 186] Allah doesn’t need a mediator of any kind. Whoever makes Tawassul by Prophets or pious people is considered a Mushrik (one who associates others with Allah in worship). He also repeated, “God forbid!”, many times in Moroccan dialect “what can Muhammad give you; we are the ones who help him by invoking blessings upon him.” Is it Riddah (apostasy) to utter such words or not? What about the formula of beseeching Allah’s help by means of the Messenger or the Prophet as I have mentioned, is it lawful?Answer:The case of the man you mentioned who rebukes people who seek help from the Prophet (peace be upon him) after his death or make Tawassul by his status saying: “what can Muhammad give you; we are the ones who help him by invoking blessings on him”, is extremely indecent and improper for a Muslim to say. He repels and hinders people from listening to his advice or benefiting from his knowledge but he didn’t commit Riddah because he did not mean to insult the Prophet (peace be upon him) or underestimate him. He only meant to make those who seek help with the Messenger (peace be upon him) to understand that after the Prophet’s death, he (peace be upon him) has no power to bring good or prevent harm. But he did not use the proper wording. Of course, he did not mean to count favors over the Prophet (peace be upon him) by invoking blessings on him. He only wanted to explain that he is just a servant of Allah and His Messenger.We should admit his Message and his high status without elevating him to the status of Rububiyyah (Lordship) or Uluhiyyah (Godhood) through making Du’a (supplication) to him and seeking his help. This is one of the powers of Allah Alone but the person mentioned in question failed to express, invite, or guide to the way of Allah in wisdom and good discourse, taking into account that making Du’a to the Prophet and seeking his help or any help from any Prophets or pious people are acts of Al-Shirk-ul-Akbar (major form of associating others in worship with Allah). As for making Tawassul by his status or his rights, it is not an act of Shirk (associating others with Allah in His Divinity or worship) but a Bid`ah (innovation in religion) and one of the means which leads to Shirk that a person should abandon. What is permissible for Muslims is to seek help by Allah’s Names, Attributes, Oneness, Belief in Him and by good deeds which draw them closer to their Lord." }, { "title": "Tawassul through creatures", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-through-creatures/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "Thus, whoever claims that Allah is not above or below us or to our right or left has contradicted the evidence of the Qur'an and Sunnah.", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:One Friday, the Imam of a Masjid (mosque) who belongs to a Sufi order delivered the Khutbah (sermon), saying: “We should not say that Allah is above us, below us, to our left, or to our right.” He, further, called people to perform Tawassul (supplicating to Allah through a means) through Allah’s creatures, like the Prophets and Awliya’ (pious people). He learns the Qur’an from people who do not perform the obligations enjoined by Allah, destroying families, and shouting at people walking in the streets and beating them; and yet he calls them Awliya’. Do these claims represent the ideology of the unity of the universe, immanentism and other many Bid’as (rejected innovations in religion)? Is it permissible to offer Salah (Prayer) behind such an Imam or even behind his Mu’adhin (caller to Prayer)? If not, is it permissible to offer the five obligatory daily Salahs (Prayers) at home? Is it permissible to offer the Jumu`ah (Friday) Prayer in another Masjid?Answer:Firstly: According to conclusive evidence, Allah is above all of His Creation. He has risen over the Throne in a way that suits His Eminence. Allah (Exalted be He) says: “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5] This is the ‘Aqidah (creed) of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) from the Sahabah (companions of the Prophet), Tabi’un (followers, the generation after the companions) and those who followed them in righteousness. We recommend reading the book “Al-‘Uluw lil-‘Aliyy Al-Ghaffar” (The Exaltation of the All-High and Most-Forgiving) by Muhammad ibn Ahmad ibn ‘Uthman ibn Qaymaz Al-Dhahabi.Thus, whoever claims that Allah is not above or below us or to our right or left has contradicted the evidence of the Qur’an and Sunnah (whatever is reported from the Prophet) as well as the consensus of the people of knowledge and Iman (Faith) at the time of Sahabah (may Allah be pleased with them). Consequently, the truth should be clarified to this Imam. If he insists, he is to be deemed a Kafir (disbeliever) who apostatized from Islam. Accordingly, it is impermissible to offer Salah behind him.Secondly: Calling people to perform Tawassul through Allah’s Creation, like the Prophets and Awliya’, is batil (null and void). The person should be advised in this regard. We have already given a detailed answer concerning the ruling on Tawassul. The answer states: Whoever make Tawassul to Allah in their Du’a (Supplication) through the rank, honor or blessing of a Prophet or a pious person by saying, for example, “O Allah! By the rank of Your Prophet, his honor or blessing, grant me wealth and children or admit me into Jannah (Paradise) and save me from Hell,” are not deemed Mushriks (those who associate others with Allah in worship). However, Tawassul is prohibited in order to block the means leading to Shirk (associating others with Allah in His Divinity or worship) and to keep Muslims away from committing actions leading to the same result.Undoubtedly, Tawassul through the rank of the Prophets and pious people is a means that will eventually lead to Shirk as is proven practically in real life. Many proofs from the Qur’an and Sunnah conclusively denote that blocking the means leading to Shirk and sin is one of the objectives of the Shari’ah (Islamic law). For example, Allah (Exalted be He) says: “And insult not those whom they (disbelievers) worship besides Allâh, lest they insult Allâh wrongfully without knowledge. Thus We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do.” [al-An’am: 108]Thus, Allah (Exalted be He) has prohibited Muslims from insulting the deities of the Mushriks, which they offer ‘Ibadah (worship) to instead of Allah, though they are false deities so that they would not use this as an excuse to insult the True Lord (Glorified be He) wrongfully and without knowledge while defending their false deities. In addition, the Prophet (peace be upon him) has prohibited Muslims from taking graves as places of `Ibadah lest their dwellers are worshipped.Other examples of blocking the means leading to sins are prohibiting Khulwah (being alone with a member of the opposite sex), forbidding women to show their adornment to non Mahrams (spouse or unmarriageable relative), applying perfume outside the house, ordering men not to look at women’s adornment and ordering women to lower their gazes. Such prohibitions and orders aim at blocking the means leading to being seduced by women, which may result in committing Zina (sexual intercourse outside marriage). Allah (Exalted be He) says: “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allâh is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things)” [an-Nur: 30-31]It is authentically reported that the Prophet (peace be upon him) said: “Allah has cursed the Jews and the Christians, for they have taken the graves of their Prophets as places of ‘Ibadah.” 1 Since Tawassul through the rank, honor, etc.Of someone in Du’a is an act of ‘Ibadah, which is Tawqifiyyah (bound by religious text and not amenable to personal opinion), and since there is no proof taken from the Qur’an, the Sunnah of the Messenger (peace be upon him) or reported from his Sahabah which supports the permissibility of this Tawassul, then it is a Bid`ah. The Prophet (peace be upon him) said: “He who performs any act for which there is no sanction from our behalf, it is to be rejected.” 2Thirdly: Those who do not perform the obligations enjoined by Allah, destroy families, shout at people walking in the streets and beat them, are regarded as allies of Satan. Whoever claims that they are Awliya’ of Allah has lied. This matter should be clarified in addition to showing that these actions are contradictory to the Shari`ah, to which they should refer and return. They are deemed Kafirs (disbelievers) for not offering Salah. This is because the Prophet (peace be upon him) said: “That which differentiates us from them (Kafirs and hypocrites) is our performance of Salah. He who abandons it becomes a Kafir.” 3Fourthly: Salah should not be offered behind such an Imam, whether it is the Jumu`ah Prayer or the congregational ones. You should offer Salah in the nearest possible Masjid behind an Imam that you trust and are satisfied with his religion.Fifthly: Nothing is mentioned about the Mu’adhin regarding his opposition of Islam that we may give you a ruling on offering Salah behind him.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Al-Bukhari, Sahih, Book on funerals, no. 1390; Muslim, Sahih, Book on Masjids and places for Salah, no. 531; Al-Nasa*y, Sunan, Book on Masjids, no. 703; Ahmad, Musnad, vol. 6, p. 274; and Al-Darimy, Sunan, Book on Salah, no. 1403. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ Imam Ahmad, vol. 5, p. 346; Al-Nasa*y, vol. 1, p. 231; Ibn Majah, vol. 1, p. 342; Al-Hakim, vol. 1, p. 7; Al-Bayhaqy, Sunan, vol. 3, p. 366; and Al-Daraqutny, vol. 2, p. 52. ↩ " }, { "title": "Seeking the help of the dead or the absent is major Shirk", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/seeking-help-dead-or-absent-is-major-shirk/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "Yes, seeking help from someone who is dead or absent is considered an act of major Shirk and doing so puts the doer outside the fold of Islam", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Is seeking help from someone who is absent or dead considered an act of major Kufr (disbelief)?Answer:Yes, seeking help from someone who is dead or absent is considered an act of major Shirk (associating others with Allah in His Divinity or worship) and doing so puts the doer outside the fold of Islam, for Allah (Glorified be He) says, “And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” [al-Mu’minun: 117]Allah (Glorified and Exalted be He) also says, “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad صلى الله عليه وسلم) like Him Who is the All-Knower (of everything).” [Fatir: 13-14]" }, { "title": "Ruling on reading Bible", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-reading-bible/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "The Divine Books revealed before the Qur'an now include many distortions, alterations, and omissions, as Allah says in the Qur'an.", "category": ["non-muslim","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on reading the Bible?Answer: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." }, { "title": "Rule on invoking the Prophet’s honor or parents pleasure upon rising from one's seat", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-invoking-prophet-honor/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "Scholars say that whoever utters such words is a Mushrik, because he is placing an intermediary between Allah and himself.", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Some common people, upon rising from their seat, would prop themselves up on their hands and invoke, “Ya Jaah Al-Naby” or “Ya Jaah Al-Rasoul” (In the name of the Prophet’s or the Messenger’s honor, merit, virtue, status, etc.) , or “In the name of pleasing parents”. Scholars say that whoever utters such words is a Mushrik (one who associates others with Allah in worship), because he is placing an intermediary between Allah and himself. They base their view on the Hadith of the Prophet (peace be upon him), saying, “If you ask, ask Allah; and if you seek help, seek it from Allah…”Answer:Calling, “In the name of the Prophet’s or the Messenger’s honor and status” or “In the name of pleasing parents” when standing up, is a form of supplicating the Prophet or one’s parents for assistance, which is an act of Shirk Akbar (major form of associating others in worship with Allah), we seek refuge in Allah." }, { "title": "Ruling on believing in Awliya’ as a means of healing from illnesses and holding annual Mawlids for them", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-believing-awliya-as-means-of-healing-from-illnesses/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Hijjah 8, 1441", "link": null, "summary": "What are the rulings on the following: Using the pious people as a means of healing from illnesses, visiting graves, vowing to make sacrifices to the dead", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What are the rulings on the following: Using the Awliya’ (pious people) as a means of healing from illnesses, visiting graves, vowing to make sacrifices to the dead, and holding annual Mawlids (celebrations of the birth days) for the Awliya’?Answer:It is forbidden to regard a Waliy (pious person) as a means of healing from illnesses by saying, for example, “O Allah! Cure my patient by the honor of so-and-so the Waliy.” This is because it is a means that can lead to Shirk (associating others with Allah in His Divinity or worship) and an innovated form of Tawassul (supplicating to Allah through a means) that has no origin in the Shari’ah (Islamic law). In fact, it is major Shirk to say, for example, “O Imam Shafi`y, cure my patient.”It is a Sunnah (commendable act) to visit graves to be reminded of death, take warnings and lessons, and to supplicate to Allah to forgive the dead and be merciful to them. However, visiting graves to be blessed by their occupants, seeking their help to meet needs or relieve distresses is major Shirk, and takes the one who does it out of the fold of Islam - may Allah save us from this. Likewise, vowing to make sacrifices for the dead or offering sacrifices to them without vows is major Shirk. Allah (Exalted be He) says: “*And your Lord has decreed that you worship none but Him.8” [al-Isra: 23]Allah (Exalted be He) also says: “And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” [al-Mu’minun: 117]" }, { "title": "The Gospel of today is not the same that Allah (Glorified and Exalted be He) sent down", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-believe-what-he-hear-from-christian-gospel/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "The Injil (Gospel) of today is not the same that Allah (Glorified and Exalted be He) sent down. Many distortions, lies, additions, omissions, and blasphemous statements are included.", "category": ["books","walabara","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Can we believe in what we hear from the Christians from what is mentioned in their Injil (Gospel)?Answer:The Injil (Gospel) of today is not the same that Allah (Glorified and Exalted be He) sent down. Many distortions, lies, additions, omissions, and blasphemous statements are included. Allah states this fact in the Qur’an in His Statement, “And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it.” [Aal Imran: 78]Furthermore, He, the Exalted, states: “Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.” [Al-Baqarah: 79]A Muslim should not read any of the Jewish or Christian books. The Prophet (peace be upon him) admonished ‘Umar when he saw him with a paper from the Tawrah (Torah), then the Prophet (peace be upon him) said, “Are you confused about it (Islam), O Ibn Al-Khattab! By Him in Whose Hands my soul is, I have brought unto you a white, pure faith. Indeed, if Musa were alive, he would have no other recourse but to follow me.” 1 According to the narration of ‘Abdullah ibn Thabit, then ‘Umar said: “I am pleased with Allah as Lord, Islam as a faith, and Muhammad (peace be upon him) as a Prophet.” Ahmad, Musnad, vol. 3, p. 387; Al-Darimi, Sunan, Introduction, no. 435. ↩ " }, { "title": "Ruling on supplicating to the Awliya to ward off evil and pretending to know the Ghayb", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-supplicating-awliya-to-ward-off-evil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "Making Du'a to others instead of Allah such as pious people to remove harm, cure the sick, or secure a road is Shirk Akbar that takes its doer away from the realm of Islam.", "category": ["fatwas","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:There is a righteous person or so we call him who lives at my residence. He is still alive and people honor him greatly. He has yearly banquets prepared by the rich men of the tribes for him. One person may come and say: ‘O sir, you will have dinner with me’ as a matter of blessing. Another says: ‘O sir, you will have lunch with me.’ As for the banquet, they slaughter one or two animals. About fifty or sixty people gather at the banquet and recite formulae of Dhikr (Remembrance of Allah) in the nightly banquet. The cost of the banquet may be around one hundred pounds. When the pious man leaves, the owner of the banquet follows him and gives him from twenty to fifty pounds. This happens every year by the well-to-do people. He knows that people make Du’a (supplication) to Allah by means of his position or honor in his absence. For example, when a person who thinks highly of this man’s piety, falls into distress, he says: ‘O sir so and so, by your position and dignity with Allah, relieve my distress, whether it be sickness, fear of a road, or darkness at night, etc.After Du’a, the person says: ‘I will give you five pounds when you cure my sickness or relieve my fear.’ All this happens in the absence of this righteous man. On meeting the righteous man, a person says: ‘Here is one pound.’ Thereupon, the pious man says: ‘Give me the five pounds you mentioned in your distress.’ The distressed person wonders as this has happened in the absence of this man. Does this indicate the righteousness of this man? Or is it a fortuneteller’s act, which is forbidden? We hope you explain this matter and identify its essence; is it an act of righteousness, or a forbidden act?Answer:Firstly: Making Du’a to others instead of Allah such as Awliya’ (pious people) to remove harm, cure the sick, or secure a road is Shirk Akbar (major form of associating others in worship with Allah) that takes its doer away from the realm of Islam. Allah (Exalted be He) says: “And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.” [al-Jinn: 18]He (Exalted be He) says: “And invoke not besides Allâh, any such that will neither profit you nor harm you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).” [Yunus: 106]Secondly: Claiming the knowledge of the unseen is an act of Kufr (disbelief). Allah (Exalted be He) says: “Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”” [an-Naml: 65]Thirdly: Slaughtering for a righteous person to seek their blessing is not permissible. It is a wrongdoing that incurs curse; it is authentically reported that the Prophet (peace be upon him) said: “Allah curses the one who sacrifices to anyone other than Allah.” 1Allah (Exalted be He) also says: “Say (O Muhammad صلى الله عليه وسلم): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). “He has no partner. And of this I have been commanded, and I am the first of the Muslims.”” [al-An’am: 162]In case that slaughtering is just out of good hospitality, feeding Muslim brothers, and doing well, there is no harm in doing so. Imam Ahmad, vol. 1, pp. 108, 118, 152, 309, and 317; Muslim, Sahih [Sharh Al-Nawawy], vol. 13, pp. 141-142; and Al-Nasa*y, vol. 7, p. 232. ↩ " }, { "title": "Ruling on ascribing a person to Judaism or Christianity", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-ascribing-to-judaism-christianity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "A person becomes a Jew if they believe in the beliefs of the Jews and act upon them. Likewise, they become a Christian if they believe in the beliefs of the Christians and act upon them.", "category": ["non-muslim","walabara"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What makes a person a Jew or Christian, is it by performing their deeds or studying their knowledge?Answer:A person becomes a Jew if they believe in the beliefs of the Jews and act upon them. Likewise, they become a Christian if they believe in the beliefs of the Christians and act upon them. Just studying their knowledge, beliefs, and practices to understand the falsehoods and refute them, does not make someone a Jew or a Christian." }, { "title": "Ruling on reading a book that includes Tawassul through the Prophet and asking for his intercession", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reading-book-tawassul-through-prophet/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "What is the ruling on reading the book entitled Dala’il Al-Khayrat by Imam Muhammad ibn Sulayman Al-Jazuly which contains daily Awrad (oft-recited invocations)", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on reading the book entitled “Dala’il Al-Khayrat” by Imam Muhammad ibn Sulayman Al-Jazuly which contains daily Awrad (oft-recited invocations) that include beseeching and seeking to approach Allah (Tawassul) by means of the Prophet (peace be upon him) and begging him for his Shafa‘ah (intercession), such as saying, “O Muhammad! O our beloved! We are beseeching your Lord in your name, so please intercede for us with the Great Lord” and also, “O Allah! We seek by his virtue his intercession for us with You; for he is the most eminent intercessor with You. We adjure You by him, as he is the greatest one to adjure You by his right. We seek to draw close to You through him, as he is the nearest means to You, descendant of the most noble origin.”Answer:If this book includes Tawassul by means of the Prophet (peace be upon him) and seeking his intercession with Allah to have one’s requests granted, it is impermissible for you to read it, as Allah says: “Say: “To Allâh belongs all intercession.” (Surah Al-Zumar, 39: 44).Allah also says: “Who is he that can intercede with Him except with His Permission” (Surah Al-Baqarah, 2: 255). He also says: “Have they taken (others) as intercessors besides Allâh? Say: “Even if they have power over nothing whatever and have no intelligence?”” (Surah Al-Zumar, 39: 43).“Say: “To Allâh belongs all intercession.” (Surah Al-Zumar, 39: 44) Adherence to reciting the Qur’an and the Adhkar (supplications) authentically reported from the Prophet (peace be upon him) is enough, so you need not read the Awrad in such books as “Dala’il Al-Khayrat” and its like. The authentic Adhkar are numerous, and they can be found in books such as “Riyad Al-Salihin” and “Al-Adhkar Al-Nawawiyyah” by Imam Al-Nawawy , “Al-Kalim Al-Tayyib” by Ibn Taymiyyah , “Al-Wabil Al-Sayyib” by Ibn Al-Qayyim (may Allah be merciful to them all), and other books written by Ahl Al-Sunnah (those adhering to the Sunnah)." }, { "title": "Manufacturing crosses is not permissible", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/manufacturing-cross-is-prohibited/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "It is not permissible to have crosses in mosques, houses or educational buildings like schools, institutes and so on.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What do you think about crosses printed on carpets in some Masjids (mosques)? A carpet spread in the Masjid may contain drawings of two crossing swords, a small palm tree and some crosses. How can a person offer Salah (Prayer) on these carpets?Answer:Making crosses is Haram (prohibited) whether they are three-dimensional, engravings, or mere drawings. It makes no difference whether these are drawn on walls, carpets, etc. It is not permissible to have crosses in Masjids (mosques), houses or educational buildings like schools, institutes and so on. Also, it is not permissible to keep crosses; they should be destroyed, removed, or changed either by breaking or distorting them. It is not permissible to sell or pray on carpets containing shapes of crosses." }, { "title": "Islam's attitude towards the People of the Book", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/islamic-attitude-towards-people-of-book/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "The origin of the doctrines with which prophets and messengers were sent is one. Allah revealed scriptures that contained these doctrines to them.", "category": ["non-muslim"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Allah (Exalted be He) says: “And whoever seeks a religion other than Islâm, it will never be accepted of him” [Aal Imran: 85]Allah also says: “Truly, the religion with Allâh is Islâm.” [Aal Imran: 19]Allah also says: “Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the Verses of Allâh during the hours of the night” [Aal Imran: 113]“and Verily, you will find the strongest among men” [Al-Maidah: 82]Due to working and dealing with Christians as some of them are my co-workers, sometimes we discuss certain issues such as whether Islam acknowledges Christianity or not. What is Islam’s attitude towards Christians? They cite the Ayahs (verses) mentioned above and other ayahs like them to prove their views concerning many issues. I mentioned these Ayahs only as an example. Therefore, I hope that our eminent scholars will give us a sufficient, detailed, and persuasive answer as well as evidence for it. Are any of these Ayahs abrogated? The Christians claim that some of these Ayahs contradict each other. My diligence to protect Islam and Muslims urge me to write this letter to you.Answer:The origin of the doctrines with which prophets and messengers were sent is one. Allah revealed scriptures that contained these doctrines to them. Those who preceded others recommended that their followers believe and support those who will come after them of the messengers and prophets, and those who came after recommend that their followers believe in those who were sent before. All that was revealed to the messengers and prophets is called Islam.Allah (Exalted be He) says: “And (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.” Allâh said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).” Then whoever turns away after this, they are the Fâsiqûn (rebellious: those who turn away from Allâh’s Obedience). Do they seek other than the religion of Allâh (the true Islâmic Monotheism - worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned. Say (O Muhammad صلى الله عليه وسلم): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob) and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)] and what was given to Mûsâ (Moses), ‘Isâ (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).” And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 81-85]“The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers.” [Al-Baqarah: 285]Allah also says: “And in their footsteps, We sent ‘Isâ (Jesus), son of Maryam (Mary), confirming the Taurât (Torah) that had come before him, and We gave him the Injeel (Gospel), in which was guidance and light and confirmation of the Taurât (Torah) that had come before it, a guidance and an admonition for Al-Muttaqûn (the pious - See V.2:2).” [Al-Maidah: 46]To “And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures).” [Al-Maidah: 48]He also says: “O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism).” [al-Maidah: 15-16]“O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things.” [al-Maidah: 19]“And (remember) when ‘Isâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. But when he (Ahmad i.e. Muhammad صلى الله عليه وسلم) came to them with clear proofs, they said: “This is plain magic.” [al-Saff: 6]“And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” [al-Anbiya: 25]There are also many Ayahs that denote in general and in particular the unity of the bases of legislation that were brought by prophets with regard to dedicating acts of worship to Allah alone, believing in Him, His angels, Books, and messengers, and believing in the last day and predestination. One should also believe that they have to perform Salah (prayer), Zakah, and fasting. Allah (Exalted be He) says in reporting the Du’a’ (supplication to Allah) of His Prophet Ibrahim (Abraham): “O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka‘bah at Makkah) in order, O our Lord, that they may perform As-Salât (Iqâmat-as-Salât).” [Ibrahim: 37] To His saying “O my Lord! Make me one who performs As-Salât (Iqâmat-as-Salât), and (also) from my offspring” [Ibrahim: 40]Allah (Exalted be He) says: “And mention in the Book (the Qur’ân) Ismâ‘îl (Ishmael). Verily he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family and his people As-Salât (the prayers) and the Zakât and his Lord was pleased with him.” [Maryam: 54-55]And “And We revealed to Mûsâ (Moses) and his brother (saying): “Provide dwellings for your people in Egypt, and make your dwellings as places for your worship, and perform As-Salât (Iqâmat-as-Salât)” [Yunus: 87]Allah says also about His Prophet Zakariyya ( Zechariah): “Then the angels called him, while he was standing in prayer in Al-Mihrâb (a praying place or a private room), (saying): “Allâh gives you glad tidings of Yahya (John)” [Aal Imran: 39]He (Exalted be He) says about ‘Isa (Jesus): “He [‘Isâ (Jesus)] said: “Verily I am a slave of Allâh, He has given me the Scripture and made me a Prophet;” “And He has made me blessed wheresoever I be, and has enjoined on me Salât (prayer), and Zakât, as long as I live.” [Maryam: 30-31]Allah (Exalted be He) also says: “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious - See V.2: 2).” [al-Baqarah: 183]But these religions and legislations have differed with regard to their ways of application and details of their branches. Allah (Exalted be He) says: “To each among you, We have prescribed a law and a clear way.” [al-Maidah: 48]The Prophet (peace be upon him) said: “Prophets are brothers in faith, their religion is one, but they have different mothers.” 1Therefore, He who believes in the origin of religions according to what was revealed to prophets and messengers of Allah will gain Allah’s satisfaction and pleasure and will be among those who will prosper and be happy. They are also those whom Allah praises in His Book. They are also praised by Prophet Muhammad (peace be upon him) in his Sunnah. However, those who believe in some of these religions and disbelieve in others are true disbelievers on the whole because each of these religions accepts the others as being true. Their punishment in the hereafter will be: “…and prepared Hell for them — and worst indeed is that destination.” [al-Fath: 6]Those were the people whom Allah dispraised in the Qur’an and His Messenger (peace be upon him) dispraised in his Sunnah. Allah (Exalted be He) says: “Verily, those who disbelieve in Allâh and His Messengers and wish to make distinction between Allâh and His Messengers (by believing in Allâh and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful.” [An-Nisa: 150-152]Therefore, Allah (Exalted be He) told us that the People of the Book from among the Jews and the Christians are not equal in His judgment. He (Exalted be He) praised a group of the Jews and a group of the Christians and blamed other groups from both sides. He (Exalted be He) praised those who followed His commands from among the Jews and the Christians by His saying: “Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” [al-Baqarah: 136]He also praised others in His saying: “And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allâh and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allâh. They do not sell the Verses of Allâh for a little price, for them is a reward with their Lord. Surely, Allâh is Swift in account.” [Aal Imran: 199]From among those were Christians whom Allah praised by saying: “Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and those who are Al-Mushrikûn, and you will find the nearest in love to the believers (Muslims) those who say: “We are Christians.” That is because amongst them are priests and monks, and they are not proud. And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muhammad صلى الله عليه وسلم), you see their eyes overflowing with tears because of the truth they have recognised. They say: “Our Lord! We believe; so write us down among the witnesses. “And why should we not believe in Allâh and in that which has come to us of the truth (Islâmic Monotheism)? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection) along with the righteous people (Prophet Muhammad صلى الله عليه وسلم and his Companions رضي الله عنهم).” So because of what they said, Allâh rewarded them Gardens under which rivers flow (in Paradise), they will abide therein forever. Such is the reward of Al-Muhsinûn (the good-doers).” [al-Maidah: 82-85]Allah also praised a group from the People of the Book; Jews and Christians by His saying: “…a party of the people of the Scripture stand for the right, they recite the Verses of Allâh during the hours of the night, prostrating themselves in prayer. They believe in Allâh and the Last Day; they enjoin Al-Ma‘rûf (Islâmic Monotheism, and following Prophet Muhammad صلى الله عليه وسلم) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad صلى الله عليه وسلم); and they hasten in (all) good works; and they are among the righteous. And whatever good they do, nothing will be rejected of them; for Allâh knows well those who are Al-Muttaqûn (the pious - See V.2:2).” [Aal Imran: 113-115]Allah (Exalted be He) dispraised from among the Jews and Christians those who were hypocrites or those who believed in some of the messengers and disbelieved in others and concealed the truth after it had become evident. Moreover, they distorted the words of Allah from their proper context and fabricated lies against Allah with regard to the basis and branches of religion. They also violated pacts and covenants they pledged.Allah (Exalted be He) says: “Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it? And when they (Jews) meet those who believe (Muslims), they say, “We believe”, but when they meet one another in private, they say, “Shall you (Jews) tell them (Muslims) what Allâh has revealed to you [Jews, about the description and the qualities of Prophet Muhammad صلى الله عليه وسلم, that which are written in the Taurât (Torah)], that they (Muslims) may argue with you (Jews) about it before your Lord?” Have you (Jews) then no understanding? Know they (Jews) not that Allâh knows what they conceal and what they reveal? And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess. Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.” [Al-baqarah: 75-79]Allah (Exalted be He) says: “(And remember) when Allâh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad صلى الله عليه وسلم and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.” [Aal Imran: 187]And “Indeed Allâh took the covenant from the Children of Israel (Jews), and We appointed twelve leaders among them. And Allâh said: “I am with you if you perform As-Salât (Iqâmat-as-Salât ) and give Zakât and believe in My Messengers; honour and assist them, and lend a good loan to Allâh, verily, I will expiate your sins and admit you to Gardens under which rivers flow (in Paradise). But if any of you after this, disbelieved, he has indeed gone astray from the Straight Path.” So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds). Verily, Allâh loves Al-Muhsinûn (good-doers - See V.2:112). And from those who call themselves Christians, We took their covenant, but they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection (when they discarded Allâh’s Book, disobeyed Allâh’s Messengers and His Orders and transgressed beyond bounds in Allâh’s disobedience); and Allâh will inform them of what they used to do.” [al-Maidah: 12-14]Allah also dispraised those who said that Allah had taken a son and those who worshipped their rabbis and monks as lords beside Allah. Therefore, He refuted their falsehood. Allah (Exalted be He) says: “And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him).” [at-tawbah: 30-31]Allah censured those who alleged that, despite their disbelief, paradise was their right and that no one would enter it except them. Allah (Exalted be He) points out their false claims and determined the true dwellers of Paradise. Allah (Exalted be He) says: “And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.” Yes, but whoever submits his face (himself) to Allâh (i.e. follows Allâh’s Religion of Islâmic Monotheism) and he is a Muhsin then his reward is with his Lord (Allâh), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathîr ].” [al-Baarah: 111-112]Allah also censured those who killed prophets and righteous people without due right and said that their hearts were covered with a barrier. Moreover, they slandered Maryam (Mary) and said that they murdered ‘Isa ibn Maryam (Jesus son of Mary). They dealt in usury and devoured people’s property illicitly. They also said that Allah was a third of three (belief in the trinity). Allah (Exalted be He) considered all of them to be disbelievers, refuted their false allegations and threatened them with painful chastisement.There are many other Ayahs in which Allah praises a group of Jews and Christians. These Ayahs state their good attributes that made them worthy of Allah’s praise and Paradise. At the same time, there are many Ayahs in which Allah dispraises another group from among both sides and describes them with traits that make them worthy of Allah’s wrath and painful chastisement.Therefore, it is evident that Islam is just in dealing with Jews and Christians. There is no contradiction between the texts of the Qur’an and the Sunnah in dealing with them with regard to praising and censuring them. Those whom Allah praises were different to those whom Allah censures.Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Tawrah (Torah) and the Injil (Gospel), who enjoins upon them what is right and forbids what is evil and makes lawful for them the good things and prohibits the evil and relieves them of their burden and the shackles which were upon them out of obedience to Allah’s saying: “O you who believe! Believe in Allâh, and His Messenger (Muhammad صلى الله عليه وسلم), and the Book (the Qur’ân) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)” [An-Nisa: 136] will be included in Allah’s Mercy. Moreover, they are worthier of Allah’s praise and they will be the prosperous ones.As for those who disbelieved in all the messengers or believed in some of them and disbelieved in others and distorted what was revealed to them in the Tawrah and the Injil, they are those whom Allah censures and they are those who are worthy of punishment. They will be the dwellers of hellfire abiding therein forever.Consequently, there is no contradiction between the texts that praise them and acknowledge their virtues and honorable status and the texts that censure others for evil conduct, corrupt creed, distortion, and obliteration of what was revealed to them from their Lord or imitating those who did so from among their rabbis and monks without evidence and guidance. There are no abrogated texts in what were mentioned above because there is no contradiction among them. Moreover, these texts support each other.For more information, one can return to the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him). He who contemplates the Ayahs of the Qur’an and the authentic Hadiths of the Prophet (peace be upon him), reads reliable books of history and relinquishes fanaticism and whims will find the truth and will be guided to the straight path. Al-Bukhari, Sahih, Book on Prophets, no. 3442; Muslim, Sahih, Book on virtues, no. 2365; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4675; and Ahmad, Musnad, vol. 2, p. 437. ↩ " }, { "title": "The Four Juristic Schools and their authenticity", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/four-madhabs-and-its-authenticity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "These Four Madhabs are well-known schools which have spread during the second century and the later centuries.", "category": ["madhabs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Are the Four Madhabs: Al-Hanbaliyyah, Al-Shafi’iyyah, Al-Malikiyyah, and Al-Hanafiyyah, true? When did they appear?Answer:These Four Madhabs are well-known schools which have spread during the second century and the later centuries. As for the Madhab (School of Jurisprudence) of Abu Hanifah, it was known and spread in the second century as well as the Madhab of Imam Malik which spread during the second century too. As for the Madh-habs of Imam Al-Shafi’i and Ahmad, they spread during the third century. All of these scholars sought goodness and guidance and their target was to seek the truth which is implied in the Book of Allah and the Sunnah of the Messenger (peace be upon him). This does not mean that each one of them is infallible and errorless but each one has his own mistakes according to the knowledge they gained from the Sunnah and the Book of Allah (Glorified and Exalted be He).They may miss some knowledge from the Book of Allah and the Sunnah of the Prophet (peace be upon him) and pass a fatwa according to the knowledge which they already have. These are well-established religious matters according to the people of knowledge.Likewise, the people of knowledge such as Al-Awza’i, Ishaq ibn Rahawayh Sufyan Al-Thawry, Sufyan ibn ‘Uyaynah, Waki’ ibn Al-Jarrah and other well known scholars; each one of them observed Ijtihad (juristic effort to infer expert legal rulings) according to the knowledge that they received, so whoever was correct, has received double reward and whoever went wrong, would have the reward of his Ijtihad despite the error made. This was reported in the Sunnah from the Prophet (peace be upon him). May Allah grant us success." }, { "title": "Evidence on the invalidity of the Christian creed", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/evidence-on-invalidity-christian-creed/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "Christianity was distorted and beliefs of Shirk invaded it, such as believing that Jesus Christ is Allah's Son, Allah Himself, or the third Ilah (God). It is a false religion.", "category": ["non-muslim","walabara"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the evidence on the invalidity of the Christian ‘Aqidah (creed)?Answer:All religions, whether Christianity or any other, should not be followed after the mission of the Prophet (peace be upon him); everyone should embrace Islam and follow Prophet Muhammad (peace be upon him), according to Allah’s saying, “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins.” [Aal Imran: 31]He (Exalted be He) also says, “Say (O Muhammad صلى الله عليه وسلم): “O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad صلى الله عليه وسلم), the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” - and he was, i.e. ‘Isâ (Jesus) son of Maryam (Mary), عليهما السلام], and follow him so that you may be guided.” [al-A’raf: 158]In addition, Christianity was distorted and beliefs of Shirk (associating others with Allah in His Divinity or worship) invaded it, such as believing that Jesus Christ is Allah’s Son, Allah Himself, or the third Ilah (God). It is a false religion." }, { "title": "Do Awliya’ have authority over anyone?", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-awliya-have-authority-over-anyone/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441", "link": null, "summary": "Awliya’ have no authority over anyone; whatever Allah has given them is merely the ordinary means given to all other humans. They do not have supernatural powers; they cannot take non-human forms, like snakes, lions, monkeys or other animals.", "category": ["fatwas","sects","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I hear and see with my own eyes, that people say that Awliya’ (pious people) have authority over people in worldly life and they also claim that they have forty forms; sometimes you see them in the form of a man, sometimes a snake, or a lion etc. They go to graveyards and sleep there, and then they set out at nightfall. People relate that they stand near them in sleep and tell them, “Go, you are cured.” Is such talk true or not?Answer:Awliya’ have no authority over anyone; whatever Allah has given them is merely the ordinary means given to all other humans. They do not have supernatural powers; they cannot take non-human forms, like snakes, lions, monkeys or other animals. Allah has given this kind of power only to angels and Jinn (creatures created from fire). However, it is permissible to go to graveyards to visit the dead and make Du’a for their forgiveness and mercy from Allah. But it is impermissible to go to graveyards seeking blessings or healing from their occupants, or their help in troubles or for fulfilling a need. This is an act of Al-Shirk-ul-Akbar (major form of associating others in worship with Allah), as is offering sacrifices to anyone or anything other than Allah, whether it is done at the graves of the righteous or others. What you have narrated about them opposes Shari‘ah (Islamic Law); it is one of the condemned Bid’ahs (innovations in religion) and Aqa’id Shirkiyyah (creeds of associating others in worship with Allah)." }, { "title": "Rule on Deeming Jews and Christians to be disbelievers", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/deeming-jews-christians-to-be-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "What is the ruling of Islam on the Jews and the Christians, for example, to whom the message of Prophet Muhammad (peace be upon him) has been conveyed.", "category": ["non-muslim"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling of Islam on the Jews and the Christians, for example, to whom the message of Prophet Muhammad (peace be upon him) has been conveyed; so they know about it but they do not follow it and follow their own religions instead?Answer:They are deemed to be Kafirs (disbelievers) and should be treated as such regarding the rulings in this world and the Hereafter. It will be of no avail for them to adhere to their religions with their Kufr (disbelief) in the Revelation that was sent to our Prophet Muhammad (peace be upon him).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "The distortion that Christianity underwent is confirmed", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/christians-have-distorted-christianity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "The Christians have distorted Christianity from the original religion revealed to their prophet, Jesus, peace be upon him. The evidence for this is their claims that Jesus is the son of Allah and that they say that Allah is one of three.", "category": ["non-muslim"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is the current religion followed by the Christians correct or distorted and what is the evidence for this from the Qur’an and the Sunnah?Answer:The Christians have distorted Christianity from the original religion revealed to their prophet, ‘Isa (Jesus, peace be upon him). The evidence for this is their claims that ‘Isa is the son of Allah and that they say that Allah is one of three. Allah refuted these claims and, due to them, deemed the Christians to be disbelievers. Allah (Exalted be He) says: “And (remember) when Allâh will say (on the Day of Resurrection): “O ‘Isâ (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allâh?’ “ He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours; truly, You, only You, are the All-Knower of all that is hidden (and unseen). Never did I say to them aught except what You (Allâh) did command me to say: ‘Worship Allâh, my Lord and your Lord.’” [al-Maidah: 116-117]There are other Ayahs (Qur’anic verses) with the same meaning." }, { "title": "The most important books in Aqidah (Creed)", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/books-on-aqidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "The most important book in 'Aqidah is the Qur'an; it is the most truthful, the greatest and the noblest book. You should adhere to it as much as possible and recite it often. It includes 'Aqidah, guidance to goodness and warning against evil.", "category": ["books","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Please tell us about the most important books in ‘Aqidah (creed)Answer:The most important book in ‘Aqidah is the Qur’an; it is the most truthful, the greatest and the noblest book. You should adhere to it as much as possible and recite it often. It includes ‘Aqidah, guidance to goodness and warning against evil. If you read it carefully out of desire to learn and follow its instructions closely, whether in words, deeds or ‘Aqidah, you will find all goodness in it from the beginning to the end i.e. from Surah Al-Fatihah [Surah (1)] to Say: “I seek refuge with (Allâh) the Lord of mankind” [Al-Nas: 1], If you contemplate this great book and recite it often, you will comprehend the ‘Aqidah which Allah (Exalted be He) accept from you and from the Mu’mins (believers). Then, you should read the books of Hadith, such as the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and others.After that, you should read the books of scholars known for knowledge, grace and true ‘Aqidah, such as the books written by the Shaykh of Islam Ibn Taymiyyah, including “Al-‘Aqidah Al-Wasitiyyah”, “Al-‘Aqidah Al-Tadmuriyyah”, “Al-‘Aqidah Al-Hamawiyyah”, “Minhaj Al-Sunnah” and “Majmu’ Al-Fatawa”. There is also the book of ‘Aqidah written by Ibn Abu Zayd Al-Qayrawany and the explanation of Ibn Abu Al-‘Izz for Al-Tahawiyyah ‘Aqidah, being a useful one.Moreover, there are useful books written by Ibn Al-Qayyim (may Allah be merciful to him). There is also the book entitled “Fat-h Al-Majid” written by Shaykh ‘Abdul-Rahman ibn Hasan; and “Al-Tawhid”, “Kashf Al-Shubuhat” and “Thalathat Al-Usul” by Imam and Shaykh Muhammad ibn ‘Abdul-Wahhab. “Kashf Al-Shubuhat” and “Thalathat Al-Usul”There is also “Al-Durar Al-Saniyyah” that include the Fatwas (legal opinions issued by a qualified Muslim scholar) issued by the scholars of Najd. I advise the beginner knowledge seekers to memorize the Qur’an or as much as they can, and to study the books entitled “Al-Tawhid”, “Kashf Al-Shubuhat”, “Thalathat Al-Usul” and “Al-‘Aqidah Al-Wasitiyyah.” They clarify the reality of the three parts of Tawhid and Salafiyyah (the way of the righteous predecessors), which is the ‘Aqidah called to by Shaykh and Imam Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him), and which is the ‘Aqidah adopted by Saudi Arabia. It entails adhering to the Qur’an and the Sunnah, and following the way of the Salaf (righteous predecessors) in ‘Aqidah and rulings according to the Qur’an, the Sunnah of the Messenger of Allah (peace be upon him), and the way of the Sahabah (Companions of the Prophet) and their followers. Some people call it Wahabiyyah ‘Aqidah, and think that it is a new ‘Aqidah contradictory to the Qur’an and the Sunnah.This is not the case; it is the ‘Aqidah followed by the Salaf of the Ummah (nation) as previously mentioned but our enemies gave it this name to make people hate it and others imitated them out of ignorance. However, a knowledge seeker should not be deceived by this; they should know the truth from their books, not through the claims of their enemies and those who are ignorant of their ‘Aqidah. May Allah grant everyone guidance and success!" }, { "title": "Ruling on book entitled: 'Al-Mustatraf'", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/book-mustatraf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "The book entitled 'Al-Mustatraf' includes good and bad information. Therefore, one should not rely on it either regarding knowledge or religion.", "category": ["books","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is your opinion regarding the book entitled “Al-Mustatraf”, Is it useful?Answer:“Al-Mustatraf” includes good and bad information. Therefore, one should not rely on it either regarding knowledge or religion. Muslims should not waste their time reading unless it will benefit their Din (religion) and worldly affairs." }, { "title": "Ruling on the book entitled: 'Biography of Master Shaykh Ubayd Al-Sharif'", "date": "2020-07-29T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/book-biography-ubayd-sharif/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 8, 1441 AH", "link": null, "summary": "It is impermissible to publish, print, obtain or promote this book (Al-Ta'rif bil-Shaykh Sayyidi by Al-Hadi Bashawat) as it calls to Shirk, Bid'ahs, superstitions and satanic practices.", "category": ["books","knowledge"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the ruling on obtaining the book titled, “Al-Ta’rif bil-Shaykh Sayyidi ‘Ubayd Al-Sharif (Biography of Master Shaykh ‘Ubayd Al-Sharif)”, compiled by Al-Hadi Bashawat? Is it reliable?Answer:Having examined the abovementioned book, we learned that it contains many dangerous ideas including the following: Recommending building a Masjid (mosque) over the grave of the so-called ‘Ubayd Al-Sharif, frequenting it and seeking blessing from it. Promoting many Bid’ahs (innovations in Islam) and Shirk-related beliefs (Shirk: associating others with Allah in His Divinity or Worship), including seeking blessings from graves and shrines and Tawassul (invoking Allah through an intermediary) through the righteous both the dead and alive. Approving Bid’ahs associated with acts of ‘Ibadah (worship) including Adhkar (invocations and remembrances said at certain times on a regular basis), invoking blessings on the Prophet (peace be upon him) and visiting places the abovementioned Shaykh used to visit. Quoting unauthentic Hadiths falsely attributed to the Prophet (peace be upon him) in support of his suggestions.Accordingly, it is impermissible to publish, print, obtain or promote this book as it calls to Shirk, Bid’ahs, superstitions and satanic practices." }, { "title": "The etiquette the Messenger followed when visiting graves", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-etiquette-messenger-followed-when-visiting-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "The dead people should not be asked or sought as intercessors as this is one of the avenues that lead to Shirk or polytheism.", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There is a grave in our village which is said to belong to one of the righteous people. A house was built over this grave and there are two people appointed to take care of it. These people inherited this mission from their fathers. They tell people: “This night, the dweller of this grave said so and so and asked for so and so. They have attracted people’s hearts that live beside the grave. People believe everything that is said by these two people. Therefore, people make Tawaf (circumambulation) around the grave, sacrifice animals for its sake, etc.What is the ruling on a person who thinks that this Waliy (pious person) brings benefit or causes harm? Is it permissible to vow or sacrifice for the sake of this Waliy? What should someone do if they know that these things contradict Shari`ah (Islamic law) especially if they live with these people?Answer:The guidance of the Messenger (peace be upon him) in visiting the graves is clear in Sahih Hadiths (Hadiths that have been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish). Muslim reported in his Sahih Book of Hadith that Buraydah (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) used to teach them when they went out to the graveyard to say: ‘Peace be upon the inhabitants of the graves from among believers and Muslims. Verily we will, In Sha’a-Allah (if Allah wills), join you. I beg of Allah peace for us and for you. You have preceded us. We ask Allah to give us and you good.’ 1Imam Ahmad and Al-Tirmidhi related, and the latter considered it to be Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish), on the authority of Ibn `Abbas (may Allah be pleased with them both) that he said: “The Messenger of Allah (peace be upon him) passed by the graves at Al-Madinah. He turned his face towards them and said: ‘May you be granted safety, O dwellers of the graves. May Allah forgive us and you. You have preceded us, and we are to follow.’ 2The four Rightly-Guided Caliphs followed the example of the Prophet (peace be upon him), as did those who followed them in righteousness. If those who visit graves go there to make Du’a (supplication) to Allah believing that this may be more beneficial in answering their Du’a and want to use them as a means or intercessors with Allah, then these deeds are prohibited as they are not ordained by Shari`ah. Means have the same ruling as ends. Allah (Exalted be He) says: “Say: (O Muhammad صلى الله عليه وسلم to polytheists, pagans) “Call upon those whom you assert (to be associate gods) besides Allâh, they possess not even an atom’s (or a small ant’s) weight either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.” [Saba: 22]The Ayah (Qur’anic verse) denotes that those who are called upon beside Allah are either possessors or not; if they are not possessors, then they may be partners; if they are not partners, they may be helpers; if they are not helpers, they may be intercessors without Allah’s permission. All four things are false and invalid. Therefore, we can only go by the fifth thing i.e. no one intercedes except with Allah’s permission.The saying of Allah (Exalted be He): “…and they cannot intercede except for him with whom He is pleased.” [al-Anbiya: 28] Proves that Allah’s satisfaction and permission to the one who intercedes is a condition for Shafa’ah (intercession). Those are the two conditions for Shafa’ah. The Sahabah (Companions of the Prophet, may Allah be pleased with them) did not perform Tawassul (supplicating to Allah through a means) with the Prophet (peace be upon him). They used to ask him to make Du’a to Allah for them. Seeking the help of a living present person who is able to do so is permissible provided that he is not asked any thing that is due to Allah. This is the rule for those who are alive. On the contrary, dead people should not be asked or sought as intercessors as this is one of the avenues that lead to Shirk (associating others with Allah in His Divinity or worship).As for the people who stay beside graves, they are of two kinds:Firstly: In case that the aim of staying beside the grave is to offer ‘Ibadah (worship) to Allah Alone, it is still not permissible as it combines between the sin of staying beside the grave and the sin of offering ‘Ibadah to Allah beside the graves. This is also one of the ways that leads to Shirk that was prohibited by the Messenger of Allah (peace be upon him). As for the prohibition of staying beside graves, Al-Tirmidhy related a Hadith in his book al-Jami’ and considered it to be Sahih on the authority of Abu Waqid Al-Laythy that he said: We went out with Allah’s Messenger (peace be upon him) on the campaign to Hunayn and we had just abandoned Kufr (disbelief) for Islam. Mushriks (those who associate others with Allah in worship) had a Sidra (lote-tree) that they would stay there and hang their arms on, called Dhat Anwat. When we passed by a Sidra, we asked: ‘O Messenger of Allah, will not you make for us another Dhat Anwat just like their Dhat Anwat?’ Allah’s Messenger (peace be upon him) said: ‘Allah is the Most Great! Verily these are the ways of earlier nations. By the One (Allah) Who holds my soul in His Hand, You have said exactly as the Children of Israel said to Musa (Moses, peace be upon him): ‘Make for us a god just as their gods.’ He said: ‘Verily you are a people who know not.’ Certainly you will follow the ways of those who were before you.’ 3The Prophet (peace be upon him) told them that asking for a tree to stay beside and to hang their arms on it seeking its blessings is similar to the request of the Children of Israel when they asked Musa to make a god for them. Staying beside graves is similar to that. Al-Tirmidhi, Abu Dawud and Ibn Majah related in their Sunan (Hadith compilations classified by jurisprudential themes) that Abu Hurayrah (may Allah be pleased with him) said: “Do not make your houses graves, and do not make my grave a place of celebration but invoke blessings on me, for your blessings reach me wherever you may be.” 4Offering ‘Ibadah to Allah beside graves is prohibited by the Prophet (peace be upon him). Al-Bukhari and Muslim related on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “Let Allah destroy the Jews for they have taken the graves of their Prophets as places of worship.” (See Chapter on exaggeration concerning graves.)The prohibition of using graves as Masjids (mosques) includes using them as places for offering ‘Ibadah to Allah or to anyone other than Allah whether it is in a Masjid or not. Coming to the dweller of this grave and making Du’a to him believing that they bring benefit and cause harm is an act of Al-Shirk-ul-Akbar (major form of associating others in worship with Allah). Whoever indulges in such practice is either aware of its ruling or not. In case that they persist in committing such grave sin though they know its ruling, they are regarded as Mushriks who are out of the fold of Islam. If he does not know the truth, he has to be shown the truth. On the other hand, in case that they accept the truth after being pointed out to him, they are not to be blamed. But in case that they insist on their views, they are regarded as Mushriks. There are many proofs for this.Allah (Exalted be He) says: “Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship” [a-Kafirun: 1-2]Allah (Exalted be He) says “And there is none co-equal or comparable unto Him.” [al-Ikhlas: 4]It is reported in a Hadith Qudsy (Revelation from Allah in the Prophet’s words): “If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.” 5Moreover, it is impermissible to build a decorated house over the grave as it is a means of glorifying the person who is buried in it. The Prophet (peace be upon him) advised Aly ibn Abu Talib (may Allah be pleased with him) saying: “Spare no portrait unwiped out, and leave not a high grave unleveled.” 6It is authentically reported that: He (peace be upon him) forbade plastering graves, using them as sitting places (for people), or building over them. 7The duty of individual Muslims towards the foregoing is pointed out by the Prophet (peace be upon him) in his saying: “Whoever, among you, sees something abominable should rectify it with his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Faith.” 8This building should be removed if it is possible to do so. As to living among these people, one should not live among them as long as they can live in another place. Allah (Exalted be He) says: “So keep your duty to Allâh and fear Him as much as you can” [at-Taghabun: 16]Regarding sacrificing and vowing for the sake of a Waliy, doing so is tantamount to Al-Shirk-ul-Akbar because these acts are forms of `Ibadah and Rights of Allah that should not be dedicated to any one other than Him. Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). “He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [al-An’am: 162-163]The Prophet (peace be upon him) says: “Whoever vows that he will be obedient to Allah, should remain obedient to Him; and whoever made a vow that he will disobey Allah, should not disobey Him.” 9“A man vowed to slaughter camels in Buwanah and asked the Messenger of Allah (peace be upon him) about that. The Prophet (peace be upon him) said: “Did the place contain any idol worshipped in pre-Islamic times?” They (the people) said: “No.” He asked: “Was any pre-Islamic festival observed there?” They replied: “No.” The Prophet (peace be upon him) said: “Fulfil your vow, for a vow to do an act of disobedience to Allah must not be fulfilled, neither must one do something over which a human being has no control.” 10May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Narrated by Imam Ahmad, vol. 5, p. 218; and Al-Tirmidhy, vol. 4, p. 475. ↩ Al-Tirmidhy, vol. 3, p. 369. ↩ Narrated by Imam Ahmad, vol. 5, p. 218; and Al-Tirmidhy, vol. 4, p. 475.’ ↩ Imam Ahmad, vol. 2, p. 367; Muslim, Sahih [Sharh Al-Nawawy], vol. 6, pp. 67-68; Abu Dawud, vol. 2, p. 534; Al-Tirmidhy, vol. 5, p. 157; Ibn Majah, vol. 1, p. 438; and Al-Jahadmy, Merit of sending peace and blessings upon the Prophet, nos. 20 and 30. ↩ Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2985; Ibn Majah, Sunan, Book on asceticism, no. 4202; and Ahmad, Musnad, vol. 2, p. 301. ↩ Imam Ahmad, vol. 1, pp. 96-129; Muslim, Sahih [Sharh Al-Nawawy], vol. 7, p. 36; Al-Nasa’i, vol. 4, pp. 88-89; and Al-Tirmidhy, vol. 3, p. 336. ↩ Imam Ahmad, vol. 3, pp. 295-399 and vol. 6, p. 299; Muslim, Sahih [Sharh Al-Nawawy], vol. 7, p. 37; Al-Tirmidhy, vol. 3, p. 368; Abu Dawud, vol. 3, p. 552; Al-Nasa’i, vol. 4, pp. 86-87; and Ibn Majah, vol. 1, p. 498. ↩ Muslim, Sahih [Sharh Al-Nawawy], vol. 2, pp. 21-22), and Abu Dawud, vol. 1, p. 677; Al-Tirmidhy, vol. 4, p. 407; Al-Nasa’i, vol. 8, p. 111; Ibn Majah, vol. 2, p. 230; and ‘Abd ibn Humayd, Al-Muntakhab, vol. 2, p. 72. ↩ Ahmad, vol. 6, p. 36; Al-Bukhari, vol. 7, pp. 233-234; Abu Dawud, vol. 3, p. 593; and Al-Tirmidhy, vol. 4, p. 104; Al-Nasa’i, vol. 7, p. 17; Ibn Majah, vol. 1, p. 687; Al-Darimy, vol. 2, p. 184; and Al-Tahawy, Sharh Ma`any Al-Athar, vol. 3, p. 133. ↩ Abu Dawud, vol. 3, p. 607; and Al-Bayhaqy, Sunan, vol. 10, p. 83. ↩ " }, { "title": "Ruling on tawassul through prophets and Awliya", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-through-prophets-awliya/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "What is the Islamic ruling on supplicating to Allah through a means through prophets and pious people?", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the Islamic ruling on Tawassul (supplicating to Allah through a means) through prophets and Awliya’ (pious people)?Answer:Tawassul through prophets and Awliya’ is a general term that includes many forms, each of which has its own ruling. To clarify:Firstly: Asking a prophet or a Waliy (pious person) while they are alive and present to supplicate to Allah is permissible. An example of this is when a Bedouin asked the Prophet (peace be upon him), when he was standing on the Minbar (pulpit) delivering Friday Khutbah (sermon), to supplicate to Allah (Exalted be He) for rain. The Prophet (peace be upon him) supplicated to his Lord (Glorified be He), Who made it rain. The next Friday, he asked the Prophet (peace be upon him) to supplicate to Allah to withhold the rain due to the harm it was causing. The Prophet (peace be upon him) supplicated to his Lord (Glorified be He) to make it rain on the hills, mountains, and so on.This is confirmed on the authority of Anas ibn Malik, who said, Once the people suffered from drought during the lifetime of the Messenger of Allah (peace be upon him). While the Prophet (peace be upon him) was delivering the Khutbah on the Minbar one Friday, a Bedouin stood up and said, ‘O Messenger of Allah! The livestock are perishing and the families are hungry, supplicate to Allah for rain for us.’ He (peace be upon him) raised his hands and we could not see any clouds in the sky. By Him in Whose Hand my soul is, he had not lowered them (his hands) before clouds started stirring like mountains. And before he had descended from the Minbar, I saw rain trickling down his beard. We had rain that day, the next day, the following day, and the days after until the next Friday. That Bedouin or maybe he said “Someone else stood up and said, ‘O Messenger of Allah! The buildings are collapsing and the livestock is drowning. Supplicate to Allah for us.’ So he (peace be upon him) raised his hands and said, ‘O Allah! Around us and not on us.’ Whichever direction the Prophet (peace be upon him) indicated to with his hand, the clouds dispersed, until there was a hole (in the clouds) over Al-Madinah. (The rain) continued falling over the valley of Qanah for a month and no one came from that direction without talking about the downpour.” Reported by Al-Bukhari and Muslim. 1It is also confirmed on the authority of Anas (may Allah be pleased with him) that whenever it was a rainless year, ‘Umar ibn Al-Khattab (may Allah be pleased with him) used to perform Salat-ul-Istisqa’ (Prayer for rain) through Al-‘Abbas ibn ‘Abdul-Muttalib, saying: “O Allah! If we were suffering from a drought, we would supplicate to You through our Prophet and You would send us rain, and now we perform Tawassul to You through the uncle of our Prophet to send us rain.” And Allah sent them rain. Recorded by Al-Bukhari. 2This Tawassul was not being performed through anyone’s honor, sanctity, or rank, it was Tawassul through the Prophet’s Du’a to his Lord during his lifetime asking for rain or for averting harm, as was the Tawassul through the Du’a of Al-‘Abbas to his Lord. This is the first form of Tawassul, and it shows that ‘Umar and the Companions (may Allah be pleased with them), relinquished Tawassul through the Prophet (peace be upon him) after his death, and they asked Al-`Abbas to supplicate to Allah for them after that. The Prophet (peace be upon him) was highly respected both during his life and after his death, and he is held in high esteem by his Lord and all believers.Secondly: If someone performs Tawassul through the honor, sanctity, or blessings of a prophet or the honor, sanctity, rank, or blessing of a pious person, saying, for example, “O Allah! I ask You through the honor of Your Prophet, his sanctity, or his blessing, to give me wealth and children, or to admit me to Paradise and save me from the punishment of the Fire,” they are not a Mushrik (one who associates others in worship with Allah) practicing Shirk (associating others with Allah in His Divinity or worship) that puts them beyond the pale of Islam.They are, however, doing something that is forbidden to block the means to Shirk and to distance Muslims from matters leading to Shirk. Undoubtedly, performing Tawassul by the honor of the prophets and pious people is one of the means that can lead to Shirk in the course of time, as has been proved by reality and the human experience. There are many pieces of evidence in the Qur’an and Sunnah that authoritatively affirm that Sadd-ul-Dhara’i’ (blocking the means) leading to Shirk and forbidden acts, is one of the objectives of the Shari’ah, as Allah (Exalted be He) says: “And insult not those whom they (disbelievers) worship besides Allâh, lest they insult Allâh wrongfully without knowledge. Thus We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do.” [al-An’am: 108]Allah (Glorified be He), in this Ayah (Qur’anic verse), forbids Muslims from insulting the deities that the Mushriks worship other than Him, as this might lead them to insult the True Deity (Glorified be He) wrongfully, through ignorance, while defending their false gods. The Prophet (peace be upon him) forbade people from taking graves as places for worship, fearing that people might worship the graves. He (peace be upon him) also forbade Khulwah (being alone with a member of the opposite sex), women from showing their beauty to Ajanib (men lawful for them to marry), and women leaving their homes wearing perfume.Men and women have also been warned to lower their gazes. All this is to block the means that may lead to temptation and immorality. Allah (Exalted be He) says: “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allâh is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things)” [an-nur: 30-31]It is confirmed in a Hadith that the Prophet (peace be upon him) said, “Allah cursed the Jews and the Christians; they made the graves of their prophets places of worship.” 3Performing Tawassul by someone’s honor, sanctity, and the like in Du’a was not reported from the Prophet (peace be upon him), and ‘Ibadah is Tawqifiy (bound by a religious text and not amenable to personal opinion). As there is no evidence from the Qur’an, Sunnah, or the reports of the Sahabah (Companions) affirming this type of Tawassul, it is Bid`ah (innovation in religion). The Prophet (peace be upon him) said, “Anyone who does something that we have not ordered (in worship) it will be rejected.” 4Thirdly: Supplicating to prophets or Awliya’ and seeking their help in fulfilling needs, by saying, for example, “O Messenger of Allah! Relieve my distress or cure me,” “I seek your support, O Messenger of Allah or O Husayn!” or other similar expressions, is major Shirk that puts the person who says it beyond the pale of Islam. Allah revealed His Books and sent His Messengers to abolish and warn people against this.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Imam Ahmad, vol. 3, pp. 104, 187, 194, 245, 261, and 271; Al-Bukhari, vol. 1, p. 224, vol. 2, pp. 16, 18, 19, 21, and 22, and vol. 7, pp. 95-154; Muslim, Sahih [Sharh Al-Nawawy], vol. 6, p. 191, Al-Muwatta, vol. 1, p. 191; Abu Dawud, vol. 1, p. 694; Al-Nasa’i, vol. 3, pp. 159 and 162; and Ibn Majah, vol. 1, p. 404. ↩ Al-Bukhari, Sahih, Book on Friday, no. 1010. ↩ l-Bukhari, Sahih, Book on funerals, no. 1390; Muslim, Sahih, Book on Masjids and places for Salah, no. 531; Al-Nasa’i, Sunan, Book on Masjids, no. 703; Ahmad, Musnad, vol. 6, p. 274; and Al-Darimy, Sunan, Book on Salah, no. 1403. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ " }, { "title": "Tawassul through the Awliya'", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-through-awliya/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Is it permissible for a Muslim to make Tawassul by virtue of the status of the prophets and the righteous people?", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible for a Muslim to make Tawassul (supplicate to Allah through a means) by virtue of the status of the prophets and the righteous people? I came across some opinions of scholars that Tawassul through the Awliya’ (pious people) is permissible, for Du’a (supplication) in this case is offered to Allah. However, other scholars said otherwise. What is the Shari`ah ruling on this matter?Answer:A Waliy (pious person) is someone who believes in Allah, abides by His obligations and refrains from His prohibitions; the Messengers and the Prophets (peace be upon them) achieved the highest grade in this respect. Allah (Exalted be He) says, “No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allâh - Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds).” [Yunus: 162-163]Tawassul to Allah by virtue and honor of His Awliya’ is of several kinds:Firstly, when a person asks a living Waliy to supplicate to Allah for them that Allah may extend their provision, cure their diseases, or guide them to the right path. This is permissible, and some of the Sahabah (Companions of the Prophet) asked the Prophet (peace be upon him) to supplicate to Allah for rainfall and the Prophet (peace be upon that) invoked his Lord who responded to his Du’a, and subsequently rain fell heavily. The Sahabah themselves asked Al-‘Abbas ibn ‘Abd Al-Muttalib to invoke Allah for rain during the caliphate of ‘Umar (may Allah be pleased with him). They called upon him to make Du’a to Allah for rain. Al-‘Abbas made Du’a to his Lord and they all said, “Amin” after him. There were other similar incidents that took place during the lifetime of the Prophet (peace be upon him) and after. Muslims used to ask others to supplicate to Allah for them to bring benefit or ward off harm.Secondly, asking Allah through the love of His Prophet and following his Sunnah, and also through loving His Awliya’ by saying, “O, Allah, I ask you by my love for Your Prophet and my following his Sunnah, and by my love for Your Awliya’ to grant me such-and-such.” This is permissible because it is a Tawassul from a servant to his Lord through the good deeds he has done. It is authentically narrated in a Hadith that the people who were trapped in the cave asked Allah to save them by virtue of their righteous deeds.Thirdly, asking Allah through the virtue and honor of His Prophets or one of His Awliya’ by saying, “O, Allah, I ask You by virtue of Your Prophet or by the honor of Al-Husayn…” and this kind of Tawassul is not permissible. Though the honor of the Awliya’ is great, especially that of Prophet Muhammad (peace be upon him), it cannot be relied on as a means of answering the Du`a’. That is why when the Sahabah suffered from drought, they did not make Tawassul to Allah for rain by virtue of the Prophet’s honor. They asked the Prophet’s uncle Al-‘Abbas to supplicate to Allah, although the Prophet’s honor is the greatest. Moreover, it has never been narrated on the authority of any of the Sahabah (may Allah be pleased with them) that they made Tawassul through the Prophet (peace be upon him) after his death, while they are the best of Muslim generations, who knew well his esteem and were the most loving of him.Fourthly, a servant asking His Lord for their need swearing by one of His Awliya’ or Prophets, or by their virtue saying, “O, Allah! I ask You to grant me such-and-such thing by virtue of so-and-so or by the right of Your Prophet so-and-so.” This again is impermissible because just adjuring a person by the life or virtue of another is prohibited; and is even more prohibited when it comes to Allah. Furthermore, no servant of Allah, no matter how pious and obedient they are, is entitled to such status that makes others adjure Allah or beseech Him by their virtue. This opinion is supported by legal proofs, and on the basis of which the Islamic creed is protected, and is regarded a means to block the ways leading to Shirk." }, { "title": "Tawassul to Allah by the honor, sanctity or blessings of the Prophet or another person", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/tawassul-by-the-honor-sanctity-or-blessings-prophet-or-another-person/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 144", "link": null, "summary": "The Prophet, peace be upon him, forbade people from taking graves as places for worship, fearing that people might worship the graves.", "category": ["fatwas","tawassul"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on a Muslim who testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, but says in their Du’a (supplication), “O Allah! Grant me such-and-such from the good of this world and the Hereafter by the honor of the Prophet (peace be upon him),” “By the blessings of the Messenger,” “By the sanctity of Al-Mustafa (the chosen one i.e. the Prophet),” “By the honor of Shaykh Tijany,” “By the blessings of Shaykh ‘Abdul-Qadir,” or “By sanctity of Shaykh Al-Sanusy”?Answer:It is not permissible to perform Tawassul (supplicating to Allah through a means) to Allah by the honor, sanctity, or blessings of the Prophet (peace be upon him) or by the honor, sanctity, or blessings of any pious people. If someone says, “O Allah! I ask You by the honor, sanctity, or blessings of Your Prophet to give me wealth and children, or admit me to Paradise and to save me from the punishment of the Fire,” they are not a Mushrik (one who associates others in worship with Allah) practicing Shirk (associating others with Allah in His Divinity or worship) that puts them beyond the pale of Islam.They are, however, doing something that is forbidden to block the means that can lead to Shirk and to distance Muslims from matters leading to Shirk. Undoubtedly, performing Tawassul by the honor of the prophets and pious people is one of the means that can lead to Shirk in the course of time, as has been proved by reality and the human experience. There are many pieces of evidence in the Qur’an and Sunnah that authoritatively affirm that Sadd-ul-Dhara’i (blocking the means) leading to Shirk and forbidden acts, is one of the objectives of the Shari`ah, as Allah (Exalted be He) says: “And insult not those whom they (disbelievers) worship besides Allâh, lest they insult Allâh wrongfully without knowledge. Thus We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do.” [al-An’am: 108]Allah (Glorified be He), in this Ayah (Qur’anic verse), forbids Muslims from insulting the deities that the Mushriks worship other than Him, as this might lead them to insult the True Deity (Glorified be He) wrongfully, through ignorance, while defending their false gods. The Prophet (peace be upon him) forbade people from taking graves as places for worship, fearing that people might worship the graves. He (peace be upon him) also forbade Khulwah (being alone with a member of the opposite sex), women from showing their beauty to Ajanib (men lawful for them to marry), and women leaving their homes wearing perfume. Men and women have also been warned to lower their gazes. All this is to block the means that may lead to temptation and immorality.Allah (Exalted be He) says: “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allâh is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things)” [an-Nur: 30-31]It is confirmed in a Hadith that the Prophet (peace be upon him) said, “Allah cursed the Jews and the Christians; they made the graves of their prophets places of worship.” (See Book on exaggeration concerning graves, no. 385.)Performing Tawassul by someone’s honor, sanctity, and the like in Du’a is an act of ‘Ibadah (worship), and ‘Ibadah is Tawqifiy (bound by a religious text and not amenable to personal opinion).As there is no evidence from the Qur’an, Sunnah, or the reports of the Sahabah (Companions) affirming this type of Tawassul, it is Bid’ah (innovation in religion). The Prophet (peace be upon him) said, “Anyone who does something that we have not ordered (in worship) it will be rejected.” 1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ " }, { "title": "Scholars' books on Shiite 'Aqidah and their details", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/scholars-books-on-shiite/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Shiites have numerous sects, some are extremists and others are not. Hence, we recommend you read books written by scholars about their sects and the 'Aqidah (creed) of each.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the Shiite ‘Aqidah (creed)? Please clarify as much as possible.Answer:Shiites have numerous sects, some are extremists and others are not. Hence, we recommend you read books written by scholars about their sects and the ‘Aqidah (creed) of each. These books include Maqalat Al-Islamiyyin, by Abu Al-Hasan Al-Ash’ary; Minhaj Al-Sunnah, by Shaykh Al-Islam Ibn Taymiyyah; Al-Farq bayn Al-Firaq, by ‘Abdul-Qadir Al-Baghdady; Al-Milal wal Nihal, by Al-Shahristany; Al-Fisal fi Al-Milal wa Al-Nihal, by Ibn Hazm; and Mukhtasar Kitab Al-A’immah Al-Ithna ‘Ashriyyah, and the like. Here you will get adequate information about their creeds." }, { "title": "Ruling on visiting the graves to supplicate to the dead or ask for their help or intercession", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-visiting-graves-supplicate-the-dead/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "People should not visit graves to supplicate to the dead or ask for their help or intercession, as this is Shirk. It is also not permissible to travel far to visit graves or to travel to do so, even if it is not far.", "category": ["fatwas","tawassul","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I found contradictory and controversial Hadith in the book: “Shifa’ Al-Siqam fy Ziyarat Khayr Al-Anam” by Shaykh Taqy Al-Din Al-Subky Al-Shafi’i, in the chapter on Tawassul (supplicating to Allah through a means) through the Prophet (peace be upon him) and seeking his help and intercession, specifically between pages 160 and 178. Please advise us about this book, especially the chapter on Tawassul.Answer:Visiting graves is a Sunnah (commendable act) as the Prophet (peace be upon him) encouraged it and frequently visited them himself. It is done to gain warnings and lessons, to remember death, and to supplicate to Allah to forgive and have mercy upon the dead Muslims. Among the supplications on visiting graves that are confirmed from the Prophet (peace be upon him) is: “Peace be upon you, inhabitants of the abodes of the believers and the Muslims. If Allah wills, we will join you. We ask Allah for well-being for ourselves and for you.”However, people should not visit graves to supplicate to the dead or ask for their help or intercession, as this is Shirk (associating others with Allah in His Divinity or worship). It is also not permissible to travel far to visit graves or to travel to do so, even if it is not far. If people exceed the proper limits in visiting graves, they travel to them to supplicate to the occupants to bring them good or ward off evil, while these acts are Bid’ah (rejected innovations in religion).Among the people who exceeded the limits in revering the dead was Shaykh Taqy Al-Din Al-Subky Al-Shafi’i, in his book: “Shifa’ Al-Siqam.” Shaykh Muhammad ibn ‘Abdul-Hady answered him in his book: “Al-Sarim Al-Manky fi Al-Radd ‘ala Al-Subky.” If you want to know more about this issue, read: “Al-Sarim Al-Manky” and: “Al-Tawassul wal-Wasilah” by Ibn Taymiyyah (may Allah be merciful to them). These two books strongly establish the truth and refute the falsehoods, and are supported by evidence and clear language." }, { "title": "Ruling on the Shiites", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-the-present-shiites/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Shiites nowadays have many sects. For more clarification on this issue, refer to the contemporary books written on deviant sects, and you could also read Mukhtasar Al-Tuhfah Al-Ithna 'Ashriyyah and Al-Khutut Al-'Aridah by Muhibb Al-Din Al-Khatib, Minhaj Al-Sunnah by Ibn Taymiyyah, and its abridged version, Al-Muntaqa by Al-Dhahabi.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Are all the present Shiites Kafirs (disbelievers) or just their Imams?Answer:Shiites nowadays have many sects. For more clarification on this issue, refer to the contemporary books written on deviant sects, and you could also read Mukhtasar Al-Tuhfah Al-Ithna ‘Ashriyyah and Al-Khutut Al-‘Aridah by Muhibb Al-Din Al-Khatib, Minhaj Al-Sunnah by Ibn Taymiyyah, and its abridged version, Al-Muntaqa by Al-Dhahabi." }, { "title": "Ruling on marrying from those who invoke Al-Hasan, Al-Husayn and 'Ali apart from Allah", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-marrying-shiites-women/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "It is not permissible to allow them to marry Muslim women, and it is not permissible for us to marry their women, or to eat the meat of their sacrificed animals. ", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:We are from a tribe living on the northern borders (of Saudi Arabia), and we mix with tribes from Iraq . Those people are idolatrous Shiites who worship shrines and call them Al-Hasan, Al-Husayn and ‘Ali. When one of them stands up he says: O ‘Aly, O Husayn.Some people from our tribe have intermarried with them and mix with them in all circumstances. We have tried to teach them but they do not listen. I do not have enough knowledge to teach them but I hate what they do, and I do not mix with them. I have heard that we cannot eat the meat of their sacrificed animals, but some people eat their meat and do not care. Could you please clarify this matter for us?Answer:If the situation is as you have mentioned, and those people invoke ‘Ali, Al-Hasan and Al-Husayn, and the like, then they are committing major Shirk (associating others with Allah in His Divinity or worship), which takes them out of Islam. It is not permissible to allow them to marry Muslim women, and it is not permissible for us to marry their women, or to eat the meat of their sacrificed animals.Allah (Exalted be He) says: “And do not marry Al-Mushrikât (idolatresses, etc.) till they believe (worship Allâh Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikûn till they believe (in Allâh Alone) and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you. Those (Al-Mushrikûn) invite you to the Fire, but Allâh invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.” [al-Baqarah: 221]" }, { "title": "Ruling on the followers of Al-Imamiyyah", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-imamiyyah-followers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Any person who follows one of the leaders of Kufr (disbelief) and misguidance and supports their chiefs and masters in oppression and enmity will receive their same ruling, that is, being deemed among the Kafirs and Fasiqs.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on the followers of Al-Imamiyyah Al-Ithna ‘Ashriyyah (the Twelve Imami Shi’ites), which is one of the Rafidi sects (Shiitic sects which openly reject the legitimacy of the Caliphs before ‘Ali ibn Abu Talib)? Is there a difference between the scholars of any deviant Muslim sect and its mere followers regarding being deemed as Kaffirs (disbelievers) or Fasiqs (those who openly and flagrantly violate Islamic law)?Answer:Any person who follows one of the leaders of Kufr (disbelief) and misguidance and supports their chiefs and masters in oppression and enmity will receive their same ruling, that is, being deemed among the Kaffirs and Fasiqs.Allah (Exalted be He) says: “People ask you concerning the Hour” [al-Ahzab: g3] until the Ayah in which Allah says: “And they will say: ‘Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way. “Our Lord! Give them double torment and curse them with a mighty curse!’” [al-Ahzab: 67-68]You can also refer to the following Ayahs: Ayahs 165, 166 and 167 of Surah Al-Baqarah, Ayahs 37, 38 and 39 of Surah Al-A’raf, Ayahs 21 and 22 of Surah Ibrahim, Ayahs 28 and 29 of Surah Al-Furqan, Ayahs 62, 63 and 64 of Surah Al-Qasas, Ayahs 31, 32 and 33 of Surah Saba’, Ayahs 20-36 of Surah Al-Saffat, Ayahs 47-50 of Surah Ghafir, and many other proofs from the Qur’an and the Sunnah.In addition, the Prophet (peace be upon him) fought against the Mushrik (one who associate others with Allah in worship) leaders and followers. Likewise, the Sahabah (Companions of the Prophet) followed in his footsteps and did not differentiate between leaders and mere followers." }, { "title": "Ruling on eating animals slaughtered by Ja'faris Shi'ah", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-eating-animals-slaughtered-by-jafaris/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "They are committing an act of Shirk (associating others with Allah in His Divinity or worship) and thus they are apostates. Therefore, it is unlawful to eat from the meat of the animals they sacrifice", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The person asking this question along with a group of people live at the northern borders close to the Iraqi centers. There is a Shiite community belonging to the Ja’fari school of thought. Some people refuse to eat the meat of animals sacrificed by these Ja’fari people. Others eat from it. We wonder if it is lawful to eat this meat or not taking into consideration that they invoke ‘Ali, Al-Hasan, Al-Husayn, and their leaders in times of adversity or prosperity.Answer:If the situation is as the questioner mentioned that the Shiites of the Ja’fari sect invoke ‘Ali, Al-Hasan, Al-Husayn, and their leaders, they are committing an act of Shirk (associating others with Allah in His Divinity or worship) and thus they are apostates. Therefore, it is unlawful to eat from the meat of the animals they sacrifice, for it is considered meat of dead animals even if they mention Allah’s Name when slaughtering them." }, { "title": "Ruling on claiming that 'Ali is ranked as a prophet and Jibril made a mistake", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-claiming-ali-ranked-as-prophet-and-jibril-made-mistake/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Shiites have been divided into many sects. Whoever among them says that 'Ali (may Allah be pleased with him) is ranked as a prophet and that Jibril (Gabriel) (peace be upon him) mistakenly descended to the Prophet Muhammad (peace be upon him) counts as Kafir (disbeliever).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on Shiites especially those who say that ‘Ali is ranked as a prophet and that Jibril (Gabriel) (peace be upon him) mistakenly descended to the Prophet Muhammad?Answer:Shiites have been divided into many sects. Whoever among them says that ‘Ali (may Allah be pleased with him) is ranked as a prophet and that Jibril (Gabriel) (peace be upon him) mistakenly descended to the Prophet Muhammad (peace be upon him) counts as Kafir (disbeliever)." }, { "title": "Ruling on the Wirds of the Tijaniyyah, Qadiriyyah and others", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-wirds-tijaniyyah-qadiriyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "It is better for Muslims to take Wird for themselves from the Qur'an and remember Allah with Dhikr reported from the Prophet (peace be upon him).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on the Wird (sayings recited with consistency) of the Tijaniyyah, Qadiriyyah and other Sufi Tariqahs (orders)?Answer:Their Wirds are full of the Bid’ah (rejected innovations in religion) and innovated Dhikr (Remembrances of Allah) like other Sufi orders. It is better for Muslims to take Wird for themselves from the Qur’an and remember Allah with Dhikr reported from the Prophet (peace be upon him)." }, { "title": "Ruling on the recitation of Tijaniyyah and Qadiriyyah and praying behind their followers", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-recitation-tijaniyyah-qadiriyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "It is not permissible to supplicate to Allah through these utterances, offer Salah behind people who worship Allah through them, or perform the funeral prayer for them after their death.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on reciting the utterances said on a regular basis by Al-Tijaniyyah and Al-Qadiriyyah Tariqahs (Sufi orders)? And what is the ruling on whoever recites them till death? Is it permissible to perform Salah (Prayer) behind such a person and is it permissible to offer the funeral prayer for them after their death? Appreciate your guidance, may Allah guide you.Answer:The utterances said on a regular basis by Al-Tijaniyyah and Al-Qadiriyyah is full of superstitions and Bid’ahs (rejected innovation in religion) that lead to Shirk (associating others with Allah in His Divinity or worship), such as seeking help from people other than Allah and the kinds of Dhikr that are not derived from the Qur’an or the Sunnah of the Prophet (peace be upon him). Therefore, it is not permissible to supplicate to Allah through these utterances, offer Salah behind people who worship Allah through them, or perform the funeral prayer for them after their death. As for their end, this is up to Allah who knows the secrets and that which is yet more hidden." }, { "title": "Ruling on reading the virtues of Shaykh Abdul-Qadir", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-reading-the-virtues-shaykh-abdul-qadir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Love of the Awliya' of Allah and honoring a guest are among the most outstanding virtues of Shari'ah and exhorted by the Qur'an and the Sunnah.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling concerning gathering one’s neighbors to read the virtues of Shaykh Abdul-Qadir, believing that this leads to the love of Awliya (pious people), then offering a feast honoring the guests acting upon the Hadith which reads: “He who believes in Allah and the Last Day should show hospitality to his guest.” 1What is the ruling on that? Is it Haram (prohibited) or Makruh (disliked) or Sunnah (a commendable act as done by the Prophet)?Answer:Love of the Awliya’ of Allah and honoring a guest are among the most outstanding virtues of Shari’ah and exhorted by the Qur’an and the Sunnah. However, taking the reading of the virtues of Shaykh Abdul-Qadir or someone else as a means for the love of Awliya’ and providing a feast as a habit is a Bid’ah (innovation in religion) which leads to excessive esteeming of Abdul-Qadir and the likes. It could eventually lead people to ask him for help, and seek closeness to Allah through his honor which is legally prohibited. This may be Shirk (associating others with Allah in His Divinity or worship) as in the case of seeking his help instead of Allah.It may also be a means leading to Shirk like supplicating to Allah by the Shaykh’s honor. Moreover, the biographies of those Awliya’ contain falsehoods and lies which may lead to excessiveness in praising them. What would be better than that would be to gather people to recite the Qur’an and ponder the meaning of its Ayahs, and reading the Sahih (authentic) Hadiths to know the religious rulings and take lessons from them. Al-Bukhari, Sahih, Book on manners, no. 6018; Muslim, Sahih, Book on faith, no. 47; and Ahmad, Musnad, vol. 2, p. 433. ↩ " }, { "title": "Ruling on Masjid controlled by Tijaniyyah followers", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-masjids-controlled-by-tijanis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Refuting the superstitions and Bid'ah of the Tijanis is an obligation on the knowledgeable people of Ahl Al-Sunnah wal-Jama'ah (those adhering to the Sunnah and the Muslim community).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There is a village with a relatively large population. It has a spacious Masjid (mosque) where a group of righteous people offers the five congregational Salahs, for it is the only Masjid in the village. Despite its being able to accommodate a large number of people, it is always vacant as not all villagers maintain the congregational Salah there, except for few righteous people. This dedicated group has seceded from the villagers and admonished them about their Bid’ah (innovation in religion), to say nothing of their differences and negligence in performing their religious obligations incompletely and incorrectly. These villagers adhere to the Tijaniyyah Sufi order.The small (righteous) group has decided to abandon congregational Salah behind the Imam of the village, who is not qualified to lead because he adheres to the villagers’ corrupt Tijany creed and encourages their well-known polytheistic gatherings wherein they go beyond the boundaries by deifying the Prophet (peace be upon him). As a result, the new group decided to build a Masjid that is not far from the first one where they can teach their followers the principles of Tawhid (Oneness of Allah), sound ‘Aqidah (creed), and warn them against Bid’ah and superstitions. Many young men among the Tijanys have now joined the new group which the villagers accuse of being mavericks. They claim that the new Masjid is “Masjid Dirar” (established by way of harm), even though the group has a Shaykh who graduated from Al-Zaytunah (University) and specialized in Maliky Fiqh (Malik’s School of Jurisprudence).What is the ruling on this newly established Masjid? Can it be branded as “Masjid Dirar”? What is the ruling on resisting the Tijanys? What degree of Iman (Faith) do they have? Is it permissible for a student of knowledge to try and rectify this deviant Tijany sect from within their Masjid, while keeping away from the other group that follows the Truth to avoid Fitnah (temptation/trial/sedition) resulting from the establishment of the new Masjid? Should a student of knowledge stand with the minority righteous party and leave the others?Answer:First: If the situation is as mentioned - that is, the only Masjid in the village is controlled by followers of the Tijaniyyah Sufi order who practice Bid’ah and superstitions, and that the righteous group has resisted their acts, but they have not responded; resulting in the righteous group leaving to establish a Masjid to offer prayers in …Etc. Then, this Masjid is not Dirar.Second: Refuting the superstitions and Bid’ah of the Tijanys is an obligation on the knowledgeable people of Ahl Al-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim community). As for the degree of their Iman, and the ruling on what they have innovated of Bid’ah and superstitions; the Permanent Committee has prepared a written response regarding this issue.Third: Whoever has knowledge and feels that they will accept their advice may associate with them and counsel them, hoping they will accept the advice and refrain from their Bid’ah, or at least some of their deviant practices. Otherwise, they (advisor) should shun them (the Tijanys)." }, { "title": "Ruling on the Tijaniyyah sufi order and praying behind them", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-imamate-follower-tijaniyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Al-Tijaniyyah Order is one of the worst sects in terms of deviation and misguidance and propagation of Bid'ahs (innovations in religion) which are sanctioned neither by Allah (Glorified be He) nor by His Messenger. It is not permissible to pray behind an Imam who follows this Tariqah for Salah behind him is invalid.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:In our village, there is an Imam who follows Al-Tijaniyyah Tariqah (Sufi order). The followers of this Tariqah receive the wird (sequence of devotional phrases to be repeated at certain times) from the Muqaddam (representative of the order). It is to be pronounced in a loud voice inside the Masjid (mosque) while sitting in a circle, in the middle of which there is a white cloth. This wird is called Al-Hilalah and it is repeated everyday after Fajr (morning) and ‘Asr (afternoon) prayers. There is another wird called Al-Wazhifah, which is to be said after ‘Asr (afternoon) prayer on Friday. This wird ends by saying Al-hamdu lillah [All praise is due to Allah] and other forms of Dhikr (Remembrance of Allah).After preparing for the burial of one of its followers who has died, they put the deceased in the middle of a circle and recite Al-Wazhifah over them. They say while carrying them to the grave, “La ilaha illa Allah (there is no god but Allah)” in a very loud voice. They place the deceased in the grave while saying Salat-ul-Fatih (Remembrance from the Tijaniyyah order). This Imam collects money from the poor and the rich people and gives them to the shaykh at his Zawiyah (Sufi lodge). He praises Shaykh Ahmad Al-Tijany with those who praise him by swaying and tottering.In addition, he goes around the grave of Sidi Al-Hajj in Admasin and supplicates to him to fulfill people’s needs. He also gives Fadwat-ul-Ikhals, a type of redemption which is said to save its giver from sins on the Day of Resurrection. The Imams are entitled to grant it only to the followers of the Tariqah. It usually costs 800 Algerian Dinar or more to obtain it. Is it permissible for such person to lead the Salah? Is a congregational Salah that he leads valid?Answer:Al-Tijaniyyah Order is one of the worst sects in terms of deviation and misguidance and propagation of Bid’ahs (innovations in religion) which are sanctioned neither by Allah (Glorified be He) nor by His Messenger. It is not permissible to pray behind an Imam who follows this Tariqah for Salah behind him is invalid." }, { "title": "Exaggeration of the Qadiriyyah Sufi order", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/qadiriyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. ", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The questioner would like to be given a general idea about the Qadiriyyah Tariqah (Sufi order). He read one of the Qadiriyyah books: “Al-Fiyudat Al-Rabbaniyyah fi Al-Ma’athir wa Al-Awrad Al-Qadiriyyah”, and saw a poem including some of the claims and feats performed by the shaykh of this Tariqah. He asks if what is said in this poem is true or untrue. The questioner sent the poem along with his question to ask for a general Fatwa (legal opinion issued by a qualified Muslim scholar) on it.Answer:The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. He claims that all the scholars’ knowledge has been derived from his knowledge and is part of him. He also claims that the Servants’ behavior is according to what he legislates for them and that he would be able to close the Fire due to his greatness, except for a prior pledge taken from the Prophet. He says he can help those of his Murid (students) who are loyal to him and save them from ordeals, protect them in this world and in the Hereafter, secure them from fear, and be with them at the Mizan (the Scales for weighing deeds) on the Day of Resurrection.These are false claims, and could only be said by someone who is ignorant and does not know his own ability. Comprehensive knowledge is possessed by Allah Alone, as are the matters related to the Hereafter, and He Alone has control over them; not an angel, a prophet, or a pious person.Allah commanded His Messenger, who was the best of His Creation, to recite to the Ummah (nation) His Words: “Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” [al-A’raf: 188]And He (Exalted be He) says: “Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path.’ Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allâh’s punishment (if I were to disobey Him), nor can I find refuge except in Him.” [al-Jinn: 21-22]The Prophet (peace be upon him) told those closest to him to save themselves and their children from Allah’s Punishment through having Iman (Faith) in Him (Glorified be He) and by acting according to His Shari’ah (laws). He also told them that Allah is not in need of them and that Adam, Nuh (Noah), Ibrahim (Abraham) and ‘Isa (Jesus) will be saying on the Day of Resurrection, “Myself, myself!” So how can a shaykh of the Qadiriyyah Tariqah or anyone else created by Allah save their followers, protect those who are loyal to them, and come with them when their deeds are being weighed on the Day of Resurrection? And how could he close the gates of Hell by his greatness? This is a manifest fabrication and clear Kufr regarding the Shari’ah of the Lord of the Worlds.The author of this poem has been excessive in his exaggeration and has overstepped the boundaries of the senses, the intellect, and the Shari’ah, when he claims that he was in the light of Muhammad before the existence of creation, and that he witnessed the meeting of friends, i.e. when Jibril (Gabriel) met with Muhammad (peace be upon them both); he was with Nuh (peace be upon him) in the ark and witnessed the flood; he was with Ibrahim (peace be upon him) when he was thrown to the fire and saw how the fire cooled due to his Du’a (supplication); he was with Isma’il (Ishmael) and that the ram was only sent except by his generosity; he was with Ya’qub (Jacob, peace be upon him) when his sight was taken away and that his eyes were only cured with his spit; he was the one who settled Idris (Enoch, peace be upon him) in Jannah (Paradise); he was with Musa (Moses, peace be upon him) when he talked to his Lord and that Musa’s stick was taken from his stick; he was with ‘Isa (peace be upon him) in the cradle; and that it was he who gave Dawud (David) his beautiful voice for recitation. He also makes even more obscene claims than these, as he claims that he is Allah in three verses of his poem, the clearest of which is:“I am the one, the only, and the great one in himself, I am the describer and the described; the shaykh of the Tariqah.”May Allah be Exalted and Glorified from this great exceeding of the bounds; is there anything worse than this sheer Kufr? May Allah protect us from it!Dear questioner, may Allah turn you away from this evil you heard and make you feel no need to study the detailed history and biography of the Qadiriyyah, and what is in this poem by the shaykh of this Tariqah in terms of falsehood, Kufr, and exaggeration. Exert yourself instead to learn the truth from the Book of Allah (Exalted be He), the Sunnah of His Prophet (peace be upon him), and the explanations of the Salaf (pious predecessors) from among the Sahabah (Companions) and their followers of the Qur’an and the Sahih (authentic) Sunnah. We believe that Shaykh ‘Abdul-Qadir Al-Jilany, to whom this Tariqah is ascribed, is as innocent of what is in this poem as the wolf was innocent of the blood of Yaqub’s son. His followers tell many lies about him and ascribe to him that which he is innocent of." }, { "title": "Ruling on Naqshabandiyyah Sufi Order", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/naqshabandiyyah-order/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "You should devote your attention to the Qur'an, reciting it regularly and contemplating its meanings, as the Qur'an is the root of all that is good. You should then attend to the Sunnah of the Prophet (peace be upon him).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I am seeking knowledge and Iman (Faith) that may please Allah and His Messenger (peace be upon him). Which Islamic books would you advise me to read to strengthen me, especially nowadays when there are many books that contain doubtful matters and falsehoods about the Din (religion)?Secondly: What is the ruling, in your understanding, on the Sufi Tariqahs (orders) in general, and the Naqshabandiyyah order in particular?Answer:Firstly: You should devote your attention to the Qur’an, reciting it regularly and contemplating its meanings, as the Qur’an is the root of all that is good. You should then attend to the Sunnah of the Prophet (peace be upon him). We recommend the following books on Tawhid (monotheism): “Sharh Al-‘Aqidah Al-Tahawiyyah”, “Tat-hir Al-I’tiqad” by Al-San’any, “Al-Tawhid” by Ibn Khuzaymah, “Mukhtasar Al-Sawa’iq Al-Mursalah” by Al-Mawsily. “Kashf Al-Shubuhat” and “Al-Tawhid” by Shaykh Muhammad ibn ‘Abdul-Wahab, “Al-‘Aqidah Al-Wasitiyyah” by Ibn Taymiyyah, along with its commentaries, and also his two books: “Al-Hamawiyyah” and “Al-Tadmuriyyah.”In the area of Fiqh (Islamic jurisprudence) you can read: “Al-Muhadhab” by Abu Is-haq Al-Shirazy, “Zad Al-Ma’ad” and “I’lam Al-Muwaqqi’in” by Ibn Al-Qayyim Al-Jawziyyah, and “‘Umdat Al-Fiqh” by Al-Muwaffaq ibn Qudamah. In the field of Hadith, you can read: “Sahih Al-Bukhari”, “Sahih Muslim”, “Riyad Al-Salihin”, “Muntaqa Al-Akhbar”, and “Bulugh Al-Maram.”In the field of admonitions, you can read: “Al-Da’ wa Al-Dawa’” by Ibn Al-Qayyim Al-Jawziyyah, which is known also as “Al-Jawab Al-Kafy liman Sa’ala ‘an Al-Dawa’ Al-Shafi”, “Al-Adab Al-Shar’iyyah” by Ibn Muflih, and “Al-Wabil Al-Sayyib” by by Ibn Al-Qayyim.Secondly: There is a lot of Bid’ah (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-Shadhili, Al-Jilani, and others. Their books contain a lot of Bid’ah and scattered evil, especially the Naqshabandiyyah order. 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 Bid’ah; 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.”" }, { "title": "Al-Tijaniyyah is one of the most disbelieving and misguided sufi order", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/misguided-tijaniyyah-tariqah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441 AH", "link": null, "summary": "As for the claim of some Sufis that they see the Prophet (peace be upon him) while they are awake, this is absolutely baseless, and Batil (null and void). The Prophet will be seen on the Day of Resurrection when the dead emerge from their graves.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is your opinion concerning Al-Tijaniyyah Tariqah (Sufi order) and seeing the Prophet (peace be upon him) in wakefulness?Answer:Al-Tijaniyyah is one of the most disbelieving, misguided and innovative Tariqahs. The Permanent committee has been asked before regarding this Tariqah, and wrote a research paper detailing a lot of their Bid’ahs (rejected innovation in religion) and falsehoods. As for the claim of some Sufis that they see the Prophet (peace be upon him) while they are awake, this is absolutely baseless, and Batil (null and void). The Prophet will be seen on the Day of Resurrection when the dead emerge from their graves. It is authentically reported that he (peace be upon him) said: “I will be the first one to emerge from the earth on the Day of Resurrection.” 1 Al-Bukhari, Book on disputes, no. 2412; Muslim, Sahih, Book on virtues, no. 2374; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4668; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 3, p. 33. ↩ " }, { "title": "Ruling on Mahdiyyah Sufi order", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/mahdiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "The claim that this man is Al-Mahdy and that the Prophet (peace be upon him) used to walk before his army and give him glad tidings of triumph is an open lie and contradiction to the Shari'ah and the realities agreed upon among Muslims.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There is a Sufi Order called “Al-Ansar” (the followers of Al-Mahdy) which is widespread in Western Sudan. The supporters of this order are millions of common people. Al-Mahdy said in his publications: “The Prophet (peace be upon him) used to walk before my army and give me glad tidings of victory.” What is your opinion about these superstitions and deceit?Answer:Firstly: The claim that this man is Al-Mahdy and that the Prophet (peace be upon him) used to walk before his army and give him glad tidings of triumph is an open lie and contradiction to the Shari’ah and the realities agreed upon among Muslims. This is because the Prophet (peace be upon him) will not come out of his grave except on the Day of Resurrection. Allah (Praised be He) says: After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” [al-Mu’minun: 15-16]And His saying: “Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.” [al-Zumar: 30-31]The Prophet (peace be upon him) said: “I will be the first one to emerge from the earth on the Day of Resurrection.” 1Secondly: There are many writings on the Awaited Mahdy. The most comprehensive and the closest to the truth in these writings is what was written by the previous vice president of the Islamic university Shaykh Abdul-Muhhsin Al-‘Abbad. Al-Bukhari, Book on disputes, no. 2412; Muslim, Sahih, Book on virtues, no. 2374; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4668; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 3, p. 33. ↩ " }, { "title": "Ruling on Imamite Shiites sect in Islam and its origin", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/imamite-and-its-origin/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "It was not the way of the Prophet (peace be upon him) or his the Rightly-Guided Caliphs (may Allah be pleased with them) to recite the Qur'an by the graves or celebrate the anniversaries of the dead.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is Imamite Shi’ah an Islamic sect? Who is the founder? In fact, the Shi’ah claim their sect is traceable back to ‘Ali (may Allah honor his face). However, if the sect of the Shiites is not Islamic, in what way will it be non-Islamic? I hope Your Eminence graciously gives me a detailed account provided with valid evidence of the Shiite sect and their beliefs along with highlighting some innovative Islamic sects.Answer:The fundamentals and secondary elements of the Imamite Shi’ah are Bid’ahs (innovations in religion). You are advised to consult the books “Al-Khututul-‘Aridah”, “Al-Tuhfa Al-Ithna ‘Ashariyyah Abridged” and “Minhaj-us-Sunnah” by Shaykh-ul-Islam ibn Taymiyah for an account of many of their Bid’ahs." }, { "title": "On Al-Ibadiyyah Sect", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ibadiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Al-Ibadiyyah is one of the deviant sects because of their aggression and rebellion against 'Uthman ibn 'Affan and 'Ali (may Allah be pleased with them both), and it is not permissible to pray behind them.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is Al-Ibadiyyah regarded as one of the deviant sects of Al-Khawarij and is it permissible to pray behind them?Answer:Al-Ibadiyyah is one of the deviant sects because of their aggression and rebellion against ‘Uthman ibn ‘Affan and ‘Ali (may Allah be pleased with them both), and it is not permissible to pray behind them." }, { "title": "Ruling on Al-Habriyyah tariqah", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/habriyyah-tariqah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "The only sound and truthful order is that which was introduced by the Prophet (peace be upon him) and followed by his Companions. Thus, the one who follows his example will be on the right path.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the Shari’ah ruling on the two Tariqahs (Sufi orders) that are prevalent in Algeria called Al-Habriyyun. They were named after their grand shaykh Al-Habry, who is beloved by them. They believe that they alone are on the right path while other Muslims are in error. Is this Tariqah truthful?Answer:The only sound and truthful order is that which was introduced by the Prophet (peace be upon him) and followed by his Companions. Thus, the one who follows his example will be on the right path. However, any order that was innovated after the Prophet (peace be upon him) are to be referred to the Shari’ah. In this way they will be authorized if they are in line with the Sunnah. Otherwise, they will be rejected.Allah (Glorified and Exalted be He) said: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious - see V.2:2).” [al-An’am: 153]Furthermore, you are advised to recite the Qur’an very often and read books of Tafsir (exegesis of the meanings of the Qur’an) especially those composed by Ibn Jarir and Ibn Kathir (may Allah show mercy to both of them). You are also advised to read the Sunnah and its exegesis, especially the Two Sahih (authentic) Books of Hadith (i.e. Sahih of Al-Bukhari and Sahih of Muslim) as well as the four books of Sunan along with other books of Hadith such as “Muntaqa Al-Akhbar”, “Bulugh Al-Maram”, “Riad Al-Salihin” and “Zad Al-Ma’ad fi Hady Khayr Al-‘Ibad” by the knowledgeable scholar Ibn Al-Qayyim (may Allah show mercy to him)." }, { "title": "Does the Shirk mentioned in the Qur'an: 'And do not marry Al-Mushrikât till they believe' include those who follow some Tariqahs (sufi orders) such as Al-Tijaniyyah?", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/does-shirk-mentioned-in-quran-include-those-who-follow-sufism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Shirk mentioned in this Ayah includes those who seek the help of jinn, the dead and the absent instead of Allah and those who wear amulets containing anything other than the Qur'an seeking its benefit and recovery from illness.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Does the Shirk (associating others with Allah in His Divinity or worship) mentioned in the Ayah (Qur’anic verse) “And do not marry Al-Mushrikât (idolatresses, etc.) till they believe (worship Allâh Alone).” [al-Baqarah: 221] Include those who follow some Tariqahs (Sufi orders) such as, Al-Tijaniyyah, Al-Qadiriyyah, those who wear amulets containing Ayahs from the Qur’an, and Muslims who follow idolatry traditions?Answer:Shirk mentioned in this Ayah includes those who seek the help of jinn, the dead and the absent instead of Allah and those who wear amulets containing anything other than the Qur’an seeking its benefit and recovery from illness. It also involves those who have idolatry traditions similar to those of the people of Jahiliyyah (pre-Islamic time of ignorance). Such traditions include drawing close to people other than Allah through vowing, offering sacrifices, supplication, rubbing and circumambulating the graves as a means of seeking benefit or warding off harm. Whoever does so is included in the general meaning of the Ayah. Therefore, It is not permissible to establish marriage relationships with them until they sincerely believe and repent from all the Bid’ahs (rejected innovation in religion) and from the acts that nullify faith." }, { "title": "Do the Jinn know knowledge of Unseen?", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-jinn-know-knowledge-of-unseen/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441 AH", "link": null, "summary": "Knowledge of Ghayb is one of the exclusive attributes of Rububiyyah (Lordship); no one knows the Ghayb of the heavens and the earth except Allah.", "category": ["fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Do the Jinn (creatures created from fire) know the Ghayb (the Unseen)? Please clarify this as soon as possible.Answer:Knowledge of Ghayb is one of the exclusive attributes of Rububiyyah (Lordship); no one knows the Ghayb of the heavens and the earth except Allah. Allah (Exalted be He) says: “And with Him are the keys of the Ghaib (all that is hidden), none knows them but He.” [al-An’am: 59]He (Exalted is His Majesty) also says: “Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh” [an-Naml: 65]The Jinn do not know the Ghayb, which is proven by His (Exalted be He) Saying: “Then when We decreed death for him [Sulaimân (Solomon)], nothing informed them (jinn) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick. So when he fell down, the jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.” [Saba: 14]Therefore, anyone who claims to know the Ghayb is a Kafir (disbeliever), and anyone who believes in this claim is a Kafir as well, for they are denying the Qur’an." }, { "title": "The difference between Sunnis and Shi'ah", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/difference-between-sunnis-shiites/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "The differences between Ahl-us-Sunnah wal-Jama'ah (adherents to the Sunnah and the Muslim mainstream) and the Shiites are major regarding Tawhid (Oneness of Allah), Prophecy, Imamah (leadership or governance) and more.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Please clarify the differences between Sunnis and Shi’ah (Shi’ites) Which of them is the closest to the Sunnah?Answer:The differences between Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) and the Shiites are major regarding Tawhid (Oneness of Allah), Prophecy, Imamah (leadership or governance) and more. There are many books in this regard, including Minhaj Al-Sunnah by the Shaykh of Islam Ibn Taymiyyah, Al-Milal wal-Nihal by Al-Shahristany, Al-Fisal by Ibn Hazm, Al-Khutut Al-‘Aridah by Muhibb Al-Din Al-Khatib, and Mukhtasar Al-Tuhfa Al-Ithna Ashariyyah. You can read about this issue in the above mentioned books." }, { "title": "Impermissibility for Muslims to celebrating the millennium or other occasions of Non-Muslims", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/celebrating-christmas/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "It is not permissible for Muslims who believe in Allah and the Last Day to express their interest in celebrating the millennium and other occasions related to the Christians or other non-Muslims", "category": ["fatwas","walabara","mawlids","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I would like to inform Your Eminence regarding a large electroluminescent billboard placed on the facade of an organization in Riyadh. This billboard displays English numbers in red; its width is four meters and its height is two meters. These digits are displayed in descending order denoting the days left until the end of the year and the start of the third millennium. It is, thus, a sort of celebrating the new year, that is, Christmas. On 2/7/1420 AH, the day of sending that letter, there were eighty-one days left until the start of the new year and the billboard was ready to display the digits “2000” in four cells.This billboard represents an acknowledgment of their the Christians calendar and history, participation in their traditions and festivals, a neglect for Muslim history, a type of offence to their sensitivities, deception of the Muslim scholars and literate people, and propagation of this Christian concept. We ask Allah to grant you, and those in charge, success in removing this billboard as a support to the Muslims. May Allah protect you.Answer:It is not permissible for Muslims who believe in Allah and the Last Day to express their interest in celebrating the millennium and other occasions related to the Christians or other non-Muslims. Accordingly, it is not permissible to use the Gregorian calendar, schedule certain events to take place on the millennium - like the conclusion of marriage or the start of a new business, or consider such occasions as festivals. This implies being pleased with their traditions and practices, adulating them, and propagating the celebration of their festivals in which the cross is revered, falsehood is esteemed, and what Allah and His Messenger have forbidden is committed. Allah (Glorified and Exalted be He) states, “…but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [al-maidah: 2]It was authentically reported from the Prophet (peace be upon him) that he stated, “Anyone who imitates any people is one of them.” 1Muslims who are satisfied with Allah as their Lord, Islam as their Din (religion), and Muhammad (peace be upon him) as their Prophet and Messenger must follow Al-Sirat-ul-Mustaqim (the Straight Path), which was the path of the Prophet (peace be upon him) and his honorable Sahabah (Companions - may Allah be pleased with them). Istiqamah (steadfastness) on Al-Sirat demands that Muslims avoid the path of those upon whom Allah has invoked His anger and those who went astray, namely, the Jews, the Christians, and other non-Muslims.Muslims must not follow their false beliefs, imitate their behavior and style of dress, mix with them in their festivals, churches, and places of worship; rejoice at their occasions, or send congratulations to them. In fact, Muslims must deny all these actions, turn to Allah, and ask Him for guidance and steadfastness until the Day of Resurrection. Abu Dawud [Book on clothing] no. 4031. ↩ " }, { "title": "Ruling on Burhamiyyah Tariqah", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/burhamiyyah-tariqah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "It is impermissible to worship Allah through what is cited in this book - i.e. Awrad Al-Burhamiyyah Tariqah (Invocations of Al-Burhamiyyah Order).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:We trust Your Eminence and have confidence in your Fatwa; therefore, we wish that Your Eminence will read this book carefully and give us a legal opinion about it, bearing in mind that the book is distributed to a wide range of people who worship Allah through the regularly said supplications and utterances of Dhikr (remembrance of Allah) cited in this book. We want to know whether it is permissible to worship Allah through what is cited in it or not?Answer:It is impermissible to worship Allah through what is cited in this book - i.e. Awrad Al-Burhamiyyah Tariqah (Invocations of Al-Burhamiyyah Order). To clarify, it involves reciting the Qur’an for the dead, or more correctly for specific dead people, more likely for the purpose of seeking their blessings, as in the openings dedicated to the so-called “Ahlul-Silsilah” (people of spiritual lineage). The latter practice involves the Bid‘ah of reciting such openings for Ahlul-Silsilah as an inauguration of the regular supplications.Moreover, the main Dhikr recited after Fajr (Dawn) Salah and after ‘Asr (Afternoon) Salah is a Bid‘ah because of specifying a certain time for such a Dhikr, limiting the utterances of Basmalah (saying, “Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]”) to one hundred times and limiting the utterances of the phrase “O Everlasting” to one hundred times. Actually, the Prophet (peace be upon him) is not reported to have specified a certain time or number for such utterances, or to have drawn closer to Allah through repeating the mere Basmalah nor to have glorified Allah by just saying “O Everlasting” as merely as such.Furthermore, the book includes beseeching Allah in the name of the Throne, the Chair or the prophetic light under the title of sanctified fortification and seeking of help. Besides, Al-Hizb Al-Kabir or (The Grand Invocation) includes newly-invented utterances of Dhikr and supplications. Al-Hizb also includes beseeching Allah by the separate letters at the beginning of some Surahs and by meaningless non-Arabic names such as: Kad Kad, Kardad Kardad, Kardah Kardah, Baha Baha Baha, Bahia Bahia Bahia and Bahiat Bahiat Bahiat.In addition, the prayer of Ibn Mashish includes words disapproved of by Islamic law as those describing the Prophet (peace be upon him) as the one to whom everything is entrusted, according to his claims, without the intermediary (the Prophet) the one seeking intermediation will be gone. Other condemned expressions of Ibn Mashish can also be found in his supplications, “Deliver me from the marshes of Tawhid (monotheism) and let me sink in the depths of the sea of pantheism so that I might see, touch or feel nothing but it … ” Moreover, it includes Tawassul (seeking to draw close to Allah and beseeching Him) in the name of the Prophet (peace be upon him), his family, Al-shafi‘i, Al-Badawy and Al-Rifa‘i and seeking help from other than Allah, under a poem entitled “Tawassul”.To summarize, it is full of polytheistic heresies, and opens a gateway to Shirk and superstitions. Accordingly, it is impermissible to worship Allah through the supplications cited in this book. A Muslim should worship Allah only through what the Prophet (peace be upon him) is authentically reported to have worshipped Allah with, such as reciting the Qur’an, and the Adhkar (invocations and remembrance) and supplications authentically reported from him." }, { "title": "On Dawoodi Bohras", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/bohras/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "Prostration is one of the acts of worship which Allah has ordained His Servants to offer exclusively for Him, and a means by which a servant can draw closer to Allah alone.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The chief scholar of Bohras urges his followers to prostrate before him each time they visit him. Was this a practice in the lifetime of the Messenger of Allah (peace be upon him) or the Rightly Guided Caliphs? A recent photo has been published of a man prostrating to the Chief scholar of Bohras in the well-known Pakistani newspaper “Man” on 6/10/1977. Find attached a photocopy of the issue.Answer:Prostration is one of the acts of worship which Allah has ordained His Servants to offer exclusively for Him, and a means by which a servant can draw closer to Allah alone. Allah (Glorified be He) stated:“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).” [an-Nahl: 36]“And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” [al-Anbiya: 25]“And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allâh Who created them, if you (really) worship Him.” [Fussilat: 37]Thus, Allah (Glorified be He) has forbidden His servants to prostrate themselves either to the sun or the moon, which are merely two of His created Signs and do not deserve either prostration or any other act of worship. Allah (Glorified be He) has ordained that He be singled out in worship as the Creator of the sun and the moon and all creation. Thus, it is incorrect to prostrate to other than Allah.He (Glorified be He) stated: “Do you then wonder at this recitation (the Qur’ân)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allâh and worship Him (Alone).” [an-Najm: 59-62]In these Ayahs, Allah ordains His servants to prostrate themselves to Him Alone, then He generalizes His order by commanding His Servants to turn to Him Alone with all acts of worship. Therefore, if the case of Bohras is as mentioned in the question; prostration to their chief as an act of worship deifying him besides Allah, then what he has done of ordering them (Bohras) to prostrate themselves to him and his acceptance of this behavior renders him a Taghut (a false god) calling to a personality cult. Consequently, both parties, the followers (Bohras) and the followed (chief of Bohras) are Kafir (disbelievers) in Allah and Islam. We seek refuge in Allah from this." }, { "title": "Dawoodi Bohras women kissing their leader's hands and feet and those of his family", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/bohras-women-kissing-leader-hands-feets/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "What you have mentioned in regards to women who belong to Bohras and kiss the hands and feet of their leader and each of his family members, is impermissible. There is no report affirming that this act was done to the Prophet (peace be upon him) or any of the Rightly-Guided Caliphs.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:It is a tradition for women to kiss the hands and feet of the leader of their sect. They even kiss the hands and feet of each one of his family members. Is it permissible in Islam for women to touch the hands of these non-Mahram men?Answer:Firstly, what you have mentioned in regards to women who belong to Bohras and kiss the hands and feet of their leader and each of his family members, is impermissible. There is no report affirming that this act was done to the Prophet (peace be upon him) or any of the Rightly-Guided Caliphs. The reason behind the impermissibility of this act is the excessive reverence it involves of a person which may be a means leading to Shirk (associating others with Allah in His Divinity or worship).Secondly, it is impermissible for a man to shake hands with or touch the body of a non-Mahram woman because it is one of the causes of fitnah (temptation) and a means to committing more harmful deeds including Zina (sexual intercourse outside marriage).It was authentically reported from ‘Aishah that she (may Allah be pleased with her) said, The Messenger of Allah (peace be upon him) would test the believing women who emigrated to him with the Ayah that reads, “O Prophet! When believing women come to you to give you the Bai‘ah (pledge) … Oft-Forgiving, Most Merciful.” [Mumtahanah: 12] ‘Urawah (the sub-narrator) said that ‘Aishah maintained, “So whoever of the believing women agreed to these conditions, the Messenger of Allah (peace be upon him) would say to her, ‘I have accepted your Bai‘âh by words.’ By Allah, his hand never touched the hand of any woman when accepting their Bai’âh; he accepted their Bai‘âh by saying ‘I have accepted your Bai‘âh on this basis.’” 1Although there was a good reason for shaking hands, the Messenger of Allah (peace be upon him) who is infallible accepted the women’s Bai’âh by words only not by shaking hands with them. Therefore, other Muslims should do likewise and avoid shaking hands with non-Mahram women. It is forbidden for the leader in question and his family members to let women kiss their hands and feet. It was authentically reported that the Prophet (peace be upon him) said, “I do not shake hands with women.” 2Also, Allah (Glorified and Exalted be He) says, “Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow” (Surah Al-Ahzab, 33:21) Imam Ahmad, vol. 6, pp. 163 and 270; Al-Bukhari, Fat-h-ul-Bary, nos. 4180, 4181, 4891, and 7214; Muslim, Sahih [Sharh Al-Nawawy], vol. 13, p. 10; Al-Tirmidhy, no. 3306; and Ibn Majah, no. 2875. ↩ Imam Ahmad, vol. 6, p. 357; Imam Malik, Al-Muwatta, vol. 2, p. 982; Ibn Majah, no. 2874; and Ahmad, vol. 6, pp. 454 and 459, with another wording. ↩ " }, { "title": "Al-Batiniyyah", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/batiniyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "The belief that Allah is incarnated in 'Ali or in any other being is sheer disbelief that excludes a person from Islam. Likewise, the belief that any being other than Allah (Glorified be He) can control the heavens and earth, is disbelief as well.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the view of Sunni scholars regarding Al-Isma’iliyyah and Agha Khani sects who live in many places and most of them live in the north of Pakistan. Following are some of their views that explain their doctrine. The word of Faith: ‘I testify that there is no god but Allah, Muhammad is the Messenger of Allah, and ‘Ali, the Commander of Believers, is Allah.’ The Isma’ilis and Agha khans say these words are the word of Shahadat Al-Tawhid i.e. the testimony of belief in monotheism, and the true word of Islam. The Imam: They believe that Agha Khan Shah Karim is their Imam (religious leader) who has dominion over everything; the earth, the heavens, and what is in and between them. They even believe he is the supreme ruler of the whole world. The Shari’ah: They do not believe in the truth of Islamic Shari’ah. In fact, they believe that Agha Khan is the embodiment and the true tongue of the Qur’an. They also believe that he is the “Ka’bah” and “Al-Bait-al-Ma’mur” (i.e. Allah’s House in the seventh heaven) and the one to be followed and no one else. Their books say that the word “Allah” mentioned in the Qur’an is the apparent term used to refer to Imam Agha Khan. Salah (Prayer): They do not believe that the Five Prayers are obligatory. Only three formulae of supplication are required instead. The Masjid (mosque): They take a place of worship called Jama’at khanah instead of mosques. Zakah (obligatory charity): They deny that Zakah is obligatory. They instead allocate 10% of their wealth to the Agha Khan calling it as “dushond” or “Mal-Al-Wajibat i.e. money for religious obligations”. Sawm (Fast): They deny that it is obligatory to fast the month of Ramadan. They do not believe that Hajj is obligatory, rather they believe that their belief in Agha Khan is itself Hajj. Salam (Islamic greeting): Instead of the Islamic formula of greeting, they invented a special greeting. When one of them meets another, he says, “Ali madad” (May Ali help you!). The other replies, “Mawla Ali madad” i.e., (Ali is a sufficient master for help!) This is a brief note about their sayings and the ‘Aqidahs (creeds) they adopt. Now I would like to ask few questions. Are the Isma’ilis considered a Muslim sect or a disbelieving one? Is it permissible to offer Funeral Prayer for their dead people? Is it permissible to bury them in the Muslims’ graves? Is it permissible to intermarry with them? 5- Is the meat of their sacrificed animals lawful for Muslims? 6- Should they be treated like Muslims?In the Name of Allah, the Great, we ask you to answer our request for Fatwa to dispel the doubts in many Muslims’ minds. In the past, the followers of this sect used to hide their false ‘Aqidah (creed), therefore the early Muslim shaykhs called them Al-Batiniyyah (those who hide their real faith). Nowadays, they overtly call people to their false ‘Aqidah (creed) to lead Muslims astray in matters related to ‘Aqidah (creed) and for some other purposes we do not yet know.Answer:First: The belief that Allah is incarnated in ‘Ali or in any other being is sheer disbelief that excludes a person from Islam. Likewise, the belief that any being other than Allah (Glorified be He) can control the heavens and earth, is disbelief as well. Allah (Exalted be He) says: “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). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists)!” [al-A’raf: 54]Second: Whoever believes that there is anything to be followed other than the Shari’ah revealed to Prophet Muhammad (peace be upon him), is a disbeliever and excluded from Islam. The Shari’ah of Islam is the Qur’an revealed by Allah to Muhammad as Allah (Exalted be He) says: “And (it is) a Qur’ân which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages (in 23 years).” [al-Isra’: 106]The Shari’ah includes the Sunnah which explains the Qur’an as Allah (Exalted be He) says: “And We have not sent down the Book (the Qur’an) to you (O Muhammad صلى الله عليه و سلم), except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe.” [an-Nahl: 64]Third: Whoever denies any of the Pillars of Islam or any of the well-established religious matters, is a Kafir (a disbeliever) and a renegade.Fourth: If the followers of this sect are as you mentioned in the question, it is not permissible for Muslims to pray for their dead or bury them in Muslims’ graves. Also, it is not permissible to intermarry with them, eat from their sacrificed animals, or even treat them like Muslims." }, { "title": "On The creed of Barelvis Sufi Order", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/barelwiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "It is impermissible to offer Salah behind an Imam who adopts such beliefs. If the Ma'mum knows that the Imam adopts these beliefs, then the Salah of the former will not be valid.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:In Pakistan, there is an order known as the Barelvis (Bareilwi) or the order of Nawary, as named after its current leader Nuwary. I ask Your Eminence about the ruling of Shari’ah (Islamic law) on this order, its beliefs and the validity of offering Salah (Prayer) behind one of its members. May your answer relieve many confused hearts that are unaware of the truth! I again remind you of some of their common myths and beliefs, which are: Believing that the Messenger (peace be upon him) is alive Believing that the Messenger (peace be upon him) knows the Ghayb (unseen) and is present, especially after the Jumu’ah (Friday) Prayer Believing that the Messenger (peace be upon him) has the right of giving intercession in advance Believing in the Awliya’ (pious people) and the dead at whose graves they offer Salah and ask for help Building domes and lighting the graves Repeating their famous supplication: O Muhammad, the Messenger (peace be upon him) Getting angry with anyone who says Ta’min (saying: “Amin” after reciting Surah Al-Fatihah) aloud and raise their hands in Salah and considering them as belonging to the Wahhabi order Finding it extremely strange that people use Miswak (tooth-cleansing stick) before offering Salah Kissing the fingers during Wudu’ (ablution) and Adhan (call to Prayer) as well as after Salah Their Imam always recites the following Ayah (Qur’anic verse) after Salah: “Allâh sends His Salât (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad صلى الله عليه وسلم), and also His angels (ask Allâh to bless and forgive him).“[al-Ahzab: 56] Consequently, the Ma’mums (persons being led by the Imam in Prayer) invoke Allah to send peace upon the Prophet collectively and loudly. Gathering in circles after the Jumu’ah Prayer and engaging in loud singing and praise Serving many kinds of food, including desserts, inside the Masjid (mosque) after ending the recitation of the whole Glorious Qur’an during Tarawih (special supererogatory night Prayer in Ramadan) Building Masjids and being too preoccupied with decorating them in addition to writing on the Mihrab: O Muhammad Considering themselves the followers of the Sunnah and true ‘Aqidah (creed) and deeming those who do not follow their order as wrong What is the ruling of Shari’ah (Islamic law) on offering Salah behind the members of this order?It is worth mentioning that I am a medical school student, living in Karachi near a Masjid subject to the supervision of the Barelvi order.Answer:It is impermissible to offer Salah behind an Imam who adopts such beliefs. If the Ma’mum knows that the Imam adopts these beliefs, then the Salah of the former will not be valid. Most of these beliefs entail Kufr (disbelief) and Bid’ah (rejected innovations in religion). They also contradict Tawhid (belief in the Oneness of Allah), which Allah revealed to His Messengers and in His Books, and are incongruous with the plain texts of the Qur’an. For example, Allah (Glorified be He) says: “Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die” [al-Zumar: 30]Allah also says:”And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.” [al-Jinn: 18]Hence, Muslims are required to reject their Bid’ah in a kind way. If they agree, then praise is due to Allah. If not, they should leave the company of those people and offer Salah in the Masjids of Ahl-ul-Sunnah (those adhering to the Sunnah). Khalil Al-Rahman (Prophet Ibrahim - peace be upon him) is a good example of such a case as is clear from the following Ayah: “And I shall turn away from you and from those whom you invoke besides Allâh. And I shall call upon my Lord and I hope that I shall not be unblest in my invocation to my Lord.” [Maryam: 48]" }, { "title": "On Khawarij", "date": "2020-07-28T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/al-khawarij/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 7, 1441", "link": null, "summary": "What is the meaning of the Hadith of the Messenger of Allah (peace be upon him): 'During the last days, some young foolish people who will say the best words will appear.'", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the meaning of the Hadith of the Messenger of Allah (peace be upon him): “During the last days, some young foolish people who will say the best words will appear. Their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) Islam as an arrow when launched from a bow. So, wherever you find them, kill them, for whoever kills them shall be rewarded on the Day of Resurrection.” 1 Who is meant by this Hadith? Which time is the Messenger (peace be upon him) referring to in this Hadith?Answer:In this Hadith, the Prophet (peace be upon him) refers to the Al-Khawarij. This is because they go to extremes in religion and declare Muslims to be disbelievers because of the sins they commit, which do not nullify faith. They appeared at the time of ‘Ali ibn Abu Talib (may Allah be pleased with him) and disputed with him. He invited them to the truth and debated with them. Many of them returned to the truth while others were reluctant to accept it.When the Kharijites attacked the Muslims, ‘Ali (may Allah be pleased with him) fought them. The rulers who came after him also fought the Kharijites in application of the Hadith mentioned above, as well as another Hadith bearing the same meaning. The followers of the early Kharijites still exist until now. The ruling is general concerning whoever adopts their creed anywhere, at any time. Al-Bukhari, Book on asking apostates and those who separate themselves in obstinate rebellion to repent and fighting them, no. 6930; Al-Nasa*y, Sunan, Book on sanctity of blood, no. 4102; Abu Dawud, Sunan, no. 4767. ↩ " }, { "title": "This is what Shaykh Muhammad ibn Abdul-Wahhab believed in", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/this-is-what-shaykh-muhammad-believed-in/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Wahhabism is based on fulfilling the testimony that Muhammad is the Messenger of Allah and shunning Bid'ahs and superstitions as well as anything that contradicts the legislation brought by the Messenger of Allah.", "category": ["manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Wahhabism is based on fulfilling the testimony that Muhammad is the Messenger of Allah and shunning Bid’ahs and superstitions as well as anything that contradicts the legislation brought by the Messenger of Allah, Muhammad (peace be upon him). This is what Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him) believed in, professed, and invited other people to adopt. Whoever attributes something different from that to the Shaykh, has fabricated a grievous lie against him and has spoken about him without knowledge. Allah (Exalted be He) will punish him with the punishment He threatened to inflict upon liars.Moreover, he (may Allah be merciful to him) produced useful reports, unique researches and great compilations regarding the word of truth and monotheism, the testimony that none has the right to be worshipped but Allah and what has been proven by the Qur’an, the Sunnah, and the consensus of Muslims scholars, including the negation of the right of worship and godhood for other than Allah and confirming them to Allah (Exalted be He) Alone, in a perfect way that contradicts minor and major aspects of Shirk. Whoever is acquainted with his writings, the opinions transmitted from him, or his approach in Da’wah (call to Islam) and the methodology he adopted, and what has been practiced by his notable companions and students, will find that the Shaykh followed the practice of the Salaf and the Imams of religion and guidance of sincere worship to Allah, the One and Only God, and avoided Bid’ahs and superstitions. The rule of Saudi Arabia is based on this principle and its scholars, praise be to Allah, follow that way.The government of Saudi Arabia is persistent against Bid’ahs, superstitions, and extremism in religion, which the Messenger (peace be upon him) prohibited. It is noted that Muslim scholars and Muslims in Saudi Arabia as well as their rulers have a great deal of respect for every Muslim and feel all kinds of loyalty, love and appreciation towards them regardless of their nationality. They only deny what the followers of deviated beliefs do including Bid’ahs and superstitions and innovated celebrations. They deny the initiation of such festivals and celebrating them, since Allah (Exalted be He) and His Messenger (peace be upon him) did not allow them and prohibited such celebrations. This is because they are newly-introduced matters in religion. Every newly-introduced matter is a Bid’ah, and every Bid’ah is departure from the right path.Muslims are commanded not to follow them and are prohibited to innovate, because of the perfection of the religion of Islam and because of the sufficient laws that Allah (Exalted be He) and His Messenger (peace be upon him) have ordained and was accepted with willingness and submission by Ahl-ul-Sunnah wal-Jama’ah, who are the Sahabah, the Tabi’un, and their followers in piety and righteousness." }, { "title": "Wishing to migrate to France where things are tough on Muslims", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/wishing-to-migrate-to-france/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "You should call to the path of Allah as much as you can. We ask Allah, the Benevolent, to grant you success and provide you with good wherever you are. Verily Allah is the One to be sought for achieving this and the only One Who is Able to do so.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I was born in France where I still live until now. I am 26 years old and my parents are Tunisian. I am married and have two children; the oldest is 4 years old and the second is 9 months old. I would like to migrate to one of the Arab countries, particularly to secure the future of my children and keep their religion and language safe and sound. I intended to settle in Tunisia because all my relatives live there. My parents too intend to go back home. The problem is that Muslim women are strictly forbidden to put on Hijab (veil) in Tunisia, even in the streets. All the members of my family living there were compelled to take off their Hijab (veil).Moreover, it is not permissible there to hold any kind of religious meetings or gatherings even if they were a part of a wedding celebration or the like. Muslims there, especially the youth, are obliged to walk separately and are in continuous fear even when they observe the Salah (Prayer) at the mosque.Consequently, living there is impossible for me and for my wife who wears Hijab (veil). With regard to my children, I can not guarantee that they will learn their religion on sound bases. Whenever I think about my current status, living in a country of non-Muslims, I feel so confused and undecided. I have no satisfactory solution because I do not know whether I should migrate in such conditions or not. Would you please tell me about some Hadiths and Qur’anic Ayahs (verses) upon which I can make the right decision, may Allah grant you all goodness. I fear lest I should later regret it or feel that I made the wrong decision.Answer:Dear brother, we thank you for your religious feeling which is the duty of every Muslim who believes in Allah as the Lord, Islam as a religion, and Muhammad (peace be upon him) as a Prophet. We recommend you to fear Allah, the Exalted, as He should be feared in all your matters. Moreover, we would like to tell you that residing in non-Muslim countries is forbidden in Islamic Shari’ah (Islamic law) except for a necessity acknowledged by Shari’ah (Islamic law).For example, seeking treatment which is not available in Muslim countries, to call to Islam and the like. You have to do your best and seek the means that make it easy for you to leave this non-Muslim country, and to move to a Muslim country even if it is not your home country. Allah, the Exalted, says, “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [at-Talaq: 2-3]If the status in France and Tunisia, is as you have mentioned, and it is not easy for you to migrate, you should fear Allah as He should be feared in regard to yourself, abide by and hold fast to your religion, observe the religious rituals such as the Five Obligatory Daily Prayers and others and seek refuge with Allah continuously to strengthen your heart. You also have to stay away from mingling and meeting with evil people. You should call to the path of Allah as much as you can. We ask Allah, the Benevolent, to grant you success and provide you with good wherever you are. Verily Allah is the One to be sought for achieving this and the only One Who is Able to do so." }, { "title": "Treating Christians kindly", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/treating-christians-kindly/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Offering benefits and doing good to non-hostile unbelievers are from the worldly matters which are permissible, as long as a Muslim denies their beliefs and religion.", "category": ["walabara","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:A Muslim man has a car and lives in a village in the desert. There is a Christian doctor in the village and this Muslim man drives him every month to any place the doctor wants. The doctor does not ride with anyone but him. Can we consider this a friendship relationship, and is it permissible in Islam?Answer:Offering benefits and doing good to non-hostile unbelievers are from the worldly matters which are permissible, as long as a Muslim denies their beliefs and religion. Allah (Exalted be He) states: “Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allâh loves those who deal with equity.” [al-Mumtahanah: 8]" }, { "title": "Ruling on visiting relatives who love disbelievers", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-visiting-relatives-who-love-disbelievers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible to visit such relatives on condition that the person visiting them advises and instructs them to stop their love of disbelievers.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible to visit relatives who love disbelievers?Answer:It is permissible to visit such relatives on condition that the person visiting them advises and instructs them to stop their love of disbelievers. To do so, one is encouraged to make clear to them the meaning of the principle of Al-Wala’ wal-Bara’ (loyalty to Muslims and disassociation from non-Muslims for Allah’s Sake) so that they might be aware of what is lawful and what is prohibited thereof and that they might give up this evil deed. Moreover, for the sake of complying with the principle of enjoining good and forbidding wrong, which is stressed even more in the case of relatives as it will be a means of both keeping good ties with relatives and propagation of the Shari’ah, such a visit might even be obligatory. However, it is impermissible to visit such relatives in the case that such a condition is not met." }, { "title": "Ruling on traveling to non-Muslim countries", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-travelling-kafir-countries/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "If the person who wants to travel to the land of the disbelievers needs to travel, for example, to maintain ties of kinship which is obligatory, can avoid temptation and guard his Islamic obligations, it is permissible for him to travel. However, he must not stay there for long.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"deputy_chairman":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}],"members":[{"name":"Shaykh Salih Fazwan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:We know a religious brother who wants to travel to Italy to visit his brothers there in order to maintain family ties. Is maintaining family ties considered a legal reason for this person to travel to the land of the disbelieversAnswer:If the person who wants to travel to the land of the disbelievers needs to travel, for example, to maintain ties of kinship which is obligatory, can avoid temptation and guard his Islamic obligations, it is permissible for him to travel. However, he must not stay there for long." }, { "title": "Ruling on taking part in the celebrations of the People of the Book", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-taking-part-celebrations-people-of-book/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for a Muslim to join the non-Muslims in their festivals and to express joy and happiness on these occasions, or to take the day off work, whether the occasion is religious or secular, because this is a kind of imitating the Enemies of Allah, which is forbidden, and a kind of co-operating with them in falsehood.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:If you please, our dear Shaykh, I entered into a discussion with my Muslim brothers regarding some matter in the religion of Islam, namely: Some Muslims in Ghana venerate the holidays of the Jews and the Christians, and leave their holidays to the extent that when the time of a festival of the Jews or the Christians comes, they suspend the Islamic schools on the occasion of such a festival, and they do not suspend the Islamic schools during the festivals of Muslims. Their justification for this is: If you follow the Jews and the Christians regarding their holidays, they will enter into the religion of Islam. Could you please, dear Shaykh, explain to us whether their actions spring from the religion of Islam or not?Answer:First: The Sunnah (action following the teachings of the Prophet) is to display the rites of Islam among Muslims. On the other hand, abandoning this contradicts the guidance of the Messenger (peace be upon him). It was authentically reported that the Prophet said: “You must follow my Sunnah and that of the Rightly-Guided Caliphs. Stick to it and hold fast to it…“ The Hadith. 1Second: It is not permissible for a Muslim to join the Kafirs (non-Muslims) in their festivals and to express joy and happiness on these occasions, or to take the day off work, whether the occasion is religious or secular, because this is a kind of imitating the Enemies of Allah, which is forbidden, and a kind of co-operating with them in falsehood. It was authentically reported that the Messenger of Allah (peace be upon him) said: “Anyone who imitates a people is one of them.” 2Allah (Glorified and Exalted be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [al-Maidah: 2]We advise you to refer to the book entitled [Iqtida’ Al-Sirat-ul-Mustaqim] by the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him), since it is very useful in this regard. Al-Tirmidhy, Sunan, Book on knowledge, no. 2676; Ibn Majah, Sunan, Introduction, no. 44; Ahmad ibn Hanbal, Musnad, vol. 4, p. 126; and Al-Darimy, Introduction, no. 95. ↩ Ahmad, vol. 2, pp. 50 and 92; Abu Dawud, no. 4031; Ibn Abu Shaybah, Al-Musannaf, vol. 5, p. 313; ‘Abd ibn Hamid, Al-Muntakhab, no. 846; Abu Ya’la, Musnad, and Al-Kanz, vol. 4, p. 287; Al-Tabarany, Al-Kabir, and Majma’ Al-Zawa’id, vol. 5, p. 267. See Iqtidaa Al-Sirat Al-Mustaqim by Shaykh Al-Islam, vol. 1, p. 236. ↩ " }, { "title": "Ruling on Staying in non-Muslim country", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-staying-in-kafirs-country/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "On the other hand, Muslims who are able to migrate to Muslim countries, yet prefer to live suppressed or servile in non-believers’ countries at the compromise of their religion are doing wrong to themselves, to their religion and to Muslims on the whole.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:What is the ruling on a person who worships Allah Alone and associates nothing with Him in worship, yet he is living with communities of disbelievers and is unable to openly declare his Islam, or clarify its objectives, or leave the non-Muslim country where he lives?Answer:If the situation is as you have mentioned, then this person is excused for being incapable of leaving the non-Muslim land and fleeing with his religion to a place where he can publicly profess Islam, propagate it and clarify its objectives to others. May Allah pardon his incapacity. However, he should exploit the opportunity of living in a non-Muslim land in calling non-Muslims to embrace Islam secretly. It may be that Allah arranges for him those who will both respond to his call and be a means of support to him. He should also try his best to migrate from this non-Muslim land to a Muslim land whenever the opportunity presents itself. This helps in increasing the number of Muslims and he will be able to share practicing the rites of Islam with them.On the other hand, Muslims who are able to migrate to Muslim countries, yet prefer to live suppressed or servile in non-believers’ countries at the compromise of their religion are doing wrong to themselves, to their religion and to Muslims on the whole. They are threatened to end up abiding in Hellfire.What an evil destination!Allah (Exalted be He) says: “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell - What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them, and Allâh is Ever Oft-Pardoning, Oft-Forgiving.” [An-Nisa: 97-99]" }, { "title": "Ruling on spending the night in the house of a Mushrik", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-spending-night-with-mushrik/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to spend the night in the house of a Mushrik from among those who glorify shrines and sacrifice for anyone other than Allah.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible to spend the night in the house of a Mushrik (the one who associates others with Allah in His Divinity) from among those who glorify shrines and sacrifice for other than Allah?Answer:It is not permissible to spend the night in the house of a Mushrik from among those who glorify shrines and sacrifice for anyone other than Allah. This is because he may call the Muslim to his Shirk (associating others with Allah in His Divinity or worship) and disbelief. However, one is allowed to do so if he is obliged to do so or if there is a benefit from spending the night there as calling him to Allah and guiding him to the truth in order that Allah may guide him to accept the truth." }, { "title": "Ruling on speaking with a Kafir", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-speaking-with-kafir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible, if there is no fear of temptation, and only as much as is necessary.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is it permissible to speak with non-Muslim females and male Kafirs (disbelievers)?Answer:It is permissible, if there is no fear of Fitnah (temptation), and only as much as is necessary." }, { "title": "Ruling on sharing the same places of worship with non-Muslims", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-sharing-same-places-worship-with-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is unanimously agreed upon that the Islamic Shari'ah was revealed to both jinn and mankind. Whoever claims that the Jews and the Christians are following the path of truth, whether from among them or not, is contradicting the Qur'an, Sunnah of the Prophet, and the general consensus of the Muslim Ummah.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}]}, "content": "Questions: Question 1: Is it legally valid for the followers of different religions to share one place of worship? Question 2: Is it valid for the followers of different religions to practice their worship in one place with reserved sections for ceremonial purposes? Question 3: What is the Islamic viewpoint concerning the free intermixing between men and women in gatherings where religious matters are discussed? Question 4: Is it Islamically permissible that a non-Muslim builds and runs a ceremonial building like a mosque? Question 5: Is it permissible for a Muslim to spend his money on building Masjids? Question 6: Is it Islamically permissible for a non-Muslim to finance Islamic projects like Masjids and schools?Answer:First: it is unanimously agreed upon that the Islamic Shari’ah was revealed to both jinn and mankind. Whoever claims that the Jews and the Christians are following the path of truth, whether from among them or not, is contradicting the Qur’an, Sunnah of the Prophet (peace be upon him), and the general consensus of the Muslim Ummah. If they claim so while being Muslims, they will be apostatizing from Islam. Allah (Exalted be He) says, “…this Qur’ân has been revealed to me that I may therewith warn you and whomsoever it may reach.” [al-An’am: 19]Allah (Exalted be He) also says, “And We have not sent you (O Muhammad صلى الله عليه وسلم) except as a giver of glad tidings and a warner to all mankind” [Saba’: 28]Allah (Exalted be He) says, “Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’ân) to His slave (Muhammad صلى الله عليه وسلم) that he may be a warner to the ‘Alamîn (mankind and jinn).” [al-Furqan: 1]In a further place Allah (Exalted be He) says, “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]Allah (Exalted be He) also says, “And (remember) when We sent towards you (Muhammad صلى الله عليه وسلم) a group (three to ten persons) of the jinn, (quietly) listening to the Qur’ân. When they stood in the presence thereof, they said: “Listen in silence!” And when it was finished, they returned to their people, as warners. They said: “O our people! Verily, we have heard a Book (this Qur’ân) sent down after Mûsâ (Moses), confirming what came before it: it guides to the truth and to the Straight Path (i.e. Islâm). O our people! Respond (with obedience) to Allâh’s Caller (i.e. Allâh’s Messenger Muhammad صلى الله عليه وسلم), and believe in him (i.e. believe in that which Muhammad صلى الله عليه وسلم has brought from Allâh and follow him). He (Allâh) will forgive you of your sins, and will save you from a painful torment (i.e. Hell-fire) And whosoever does not respond to Allâh’s Caller, he cannot escape on earth, and there will be no Auliyâ’ (lords, helpers, supporters, protectors) for him besides Allâh (from Allâh’s punishment). Those are in manifest error.” [al-Ahqaf: 29-32]Allah (Exalted be He) also says, “Say (O Muhammad صلى الله عليه وسلم): “O mankind! Verily, I am sent to you all as the Messenger of Allâh” [al-A’raf: 158]Allah (Exalted be He) says, “Verily, those who disbelieve (in the religion of Islâm, the Qur’ân and Prophet Muhammad صلى الله عليه وسلم) from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn will abide in the Fire of Hell. They are the worst of creatures.” [al-Bayyinah: 6]It is related in the two books of Sahih that the Prophet (peace be upon him) said, “Every prophet used to be sent to his nation only but I have been sent to all mankind.” 1It is also related in Sahih Muslim that the Prophet (peace be upon him) said, “By Him in whose Hand my soul is, every Jew or Christian of this Ummah (nation) who hears about me and dies unbelieving in me will be of the inhabitants of Hellfire.” 2Second: Muslims are obliged to build a separate Masjid (mosque) if they can afford it. If they cannot afford it, they may offer acts of worship in any place even if they were to share a building with followers of other religions. Allah (Exalted be He) says, “So keep your duty to Allâh and fear Him as much as you can” [at-Taghabun: 16]Third: Free intermixing between men and women is a serious sin. His Eminence Mufty Muhammad ibn Ibrahim (may Allah be merciful to him) issued the following fatwa in this regard: Free intermixing between men and women may take place in any of the following three cases: First: Permissible intermixing between men and women unmarriageable to each other; this is definitely permissible. Second: Prohibited intermixing between men and women marriageable to each other. Third: Free intermixing between men and women marriageable to them in coeducational institutions, shops, offices, hospitals, parties, and the like.A person may think that such intermixing does not lead the two sexes getting sexually aroused. Further elaboration of this case may be generally and thoroughly presented:- Generally speaking, the inclinations of the two sexes towards each other is an inbred characteristic of their human nature. Thus, if such intermixing occurs, the evil consequence of illicit sexual relations may take place, for man is naturally prone to desires and pleasures. Moreover, the devil prompts human souls to commit acts of obscenity and indecency to fall prey to lustful desires. Thoroughly speaking, the Shari’ah is built upon the objectives’ means. Since women are known to be the natural partners with whom men can gratify their sexual desires, the Islamic Shari’ah has blocked all avenues inviting men and women to violate the rules of legal propriety. This can be manifestly proven through the following proofs of the Qur’an and the Sunnah: As to the textual proofs of the Qur’an, six proofs may be cited in support of this opinion:~> First:Allah (Exalted be He) says, “And she, in whose house he was, sought to seduce him (to do an evil act), and she closed the doors and said: “Come on, O you.” He said: “I seek refuge in Allâh (or Allâh forbid)! Truly, he (your husband) is my master! He made my living in a great comfort! (So I will never betray him). Verily, the Zâlimûn (wrong and evil-doers) will never be successful.” [Yusuf: 23]This signifies that when the wife of the Great (i.e. Vizier) was alone with Prophet Yusuf (Joseph, peace be upon him), she declared her desire to have sexual relations with him. But it was Allah’s mercy that saved Yusuf from yielding to her desire. Allah (Exalted be He) says: “So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.” [Yusuf: 34]Thus, if men and women are given the freedom of intermixing with each other, they will do their best to win the hearts of each other in an unlawful way.~> Second:Allah orders men and women to lower their gaze. Allah (Exalted be He) says, “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allâh is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things)” [an-Nur: 30-31]These two Qur’anic verses signify that Allah orders the believing men and women to lower their gaze. The imperative mode expressed by the verb ‘say’ in the two verses entails the obligation that both men and women shall lower their gaze. Allah further explains that lowering the gaze is purer for them. Only an accidental glance is remitted. Al-Hakim narrated in his Al-Mustadrak on the authority of ‘Ali (may Allah be pleased with him) that the Prophet (peace be upon him) said to him, “O ‘Ali, do not let a second look follow the first. The first look is allowed to you but not the second.” 3Al-Hakim said, ‘It is a Sahih (authentic) Hadith in conformity with the conditions of Muslim and both Al-Bukhari and Muslim did not record it.’ In his commentary entitled “Al-Talkhis”, Al-Dhahaby affirmed Al-Hakim’s judgment. Many other Hadiths are narrated to the same effect. Allah commands us to lower the gaze, for looking at non-Mahram women is an act of Zina (adultery). According to the report of Abu Hurayrah (may Allah be pleased with him), the Prophet (peace be upon him) said, “The Zina (adultery) of the eye is the (lustful) look, the Zina of the ears is the listening (to voluptuous talk), the Zina of the tongue is (the licentious) speech, the Zina of the hand is the (lustful) grip, the Zina of the feet is the walking (to the place where one intends to commit Zina)” 4 Recorded by both Al-Bukhari and Muslim but the mentioned wording is that of Muslim.The Prophet termed the lustful look “Zina” because it gives sexual pleasure in the unlawful way of enjoying looking at the charms of a woman which virtually leads man to commit the illicit relation of adultery with her. Since evil consequences are expected to occur as a result of lustful looks, prohibition is affirmatively set in cases of free intermixing between men and women. Such free intermixing not only leads to enjoying the charms of women but also to what is worse.~> Third:All the preceding proofs vindicating that a woman’s body should be covered. If a woman displays any of her charms, this may encourage others to look at her and consequently all means are sought for winning her heart.~> Fourth: Allah (Exalted be He) says, And let them not stamp their feet so as to reveal what they hide of their adornment. This verse signifies that Allah prohibits women from stamping their feet which is a naturally permissible act lest men should hear the anklets worn by the women and their sexual desire may be aroused. By the same token, free gatherings of both sexes are forbidden to prevent the expected corruption.~> Fifth:Allah (Exalted be He) says, “Allâh knows the fraud of the eyes, and all that the breasts conceal.” [Ghafir: 19] According to Ibn ‘Abbas and others, “It signifies a man who enters upon occupants of a house where there is a beautiful woman. He seizes the opportunity of the family being heedless and starts staring at her. When they notice him, he starts to lower his gaze. He repeats this many times. Allah knows that he wishes to see her private parts and if he has the opportunity, he will commit adultery with her.” Clearly, ‘fraudulent’ is the description Allah gives to the eye that steals glances at women that they are prohibited to look at. Thus, free intermixing would be an even more grievous sin.~> Sixth:Allah orders women to stay at their houses. Allah (Exalted be He) says, And stay in your houses, and do not display yourselves like that of the times of ignorance Here, Allah orders the chaste wives of the Prophet (peace be upon him) to keep themselves to their houses. This Qur’anic verse is addressed to all Muslim women based on the juristic percept: ‘Address directed to present people includes all other absent people unless there is evidence to specify it’, which is not there. Since women are allowed to leave their houses only under necessity, it is evident that intermixing with men is prohibited. Nowadays, Muslim women have torn apart the garment of bashfulness; displaying their charms and showing their adornment before foreign men in a shameful absence of religious jealousy on the part of their husbands and guardians.As for the proofs of Sunnah, it is enough to cite ten proofs in this regard:1- Imam Ahmad narrated in his Musnad on the authority of Um Humayd, the wife of Abu Humayd Al-Sa’idy (may Allah be pleased with her) that she went to the Prophet (peace be upon him) and said, “O Messenger of Allah! I enjoy praying more when you are leading the Salah (Prayer).” The Prophet replied, “I understand that you enjoy praying more when I am leading the Salah. It is, however, better for you to offer Salah in your private room than even in your house. It is better for you to pray inside your house than in the courtyard of your house. It is better to offer Salah in your house than offering it in the neighborhood Masjid. It is better for you to pray in the neighborhood Masjid than in my Masjid.” 5The narrator added: “Upon her order, a Masjid (mosque) was constructed for her in the farthest and darkest corner of her house, and she continued to pray there until she died.” Ibn Khuzaymah narrated in his Sahih on the authority of ‘Abdullah ibn Mas’ud (may Allah be pleased with him) that the Prophet (peace be upon him) said, “The most beloved Salah to Allah of a woman is one that she performs in the darkest spot of her home.” 6Other Hadith are narrated to the same effect, which indicate that it is better for a woman to offer Salah at home. Since it is preferable for her to offer Salah at home even more than the Masjid of the Prophet or with the Prophet himself, then prohibition of free intermixing with men becomes a natural corollary.2- Muslim, Al-Tirmidhy and others narrated on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, “The best of the men’s rows (in prayers) is the first row and the worst is the last; but the best of the women’s row is the last and the worst is the first.” 7 Al-Tirmidhy classified it as a Sahih (authentic) Hadith. The Messenger of Allah (peace be upon him) orders that women should be separated from men when going to pray at a Masjid. He describes the first row of women in Salah as ‘the worst’ and the last as ‘the best’. Unlike the first row, the last row is kept away from mixing with men and then from getting infatuated with them due to seeing and hearing their speech.On the contrary, the last row of men is described as the worst in case there are women praying with them at the Masjid. For the last row misses the chance of getting closer to the Imam in Salah as they may become attracted to women and spoil their Salah. Since these courses of action are expected to take place during observing acts of worship which are naturally practiced without intermixing, then free intermixing is definitely forbidden.3- Muslim narrated in his Sahih on the authority of Zaynab, the wife of ‘Abdullah ibn Mas’ud (may Allah be pleased with her) that she said, “The Messenger of Allah said to us: “When any one of you (i.e. women) comes to the Masjid, she should not use perfume.” 8 According to Abu Dawud in his Sunan, Imam Ahmad, and Al-Shafi’i in their books of Hadith, it is reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Do not prevent the female servants of Allah from visiting the Masjids (mosques) of Allah, but they may go out (to the mosque) without wearing perfume.” 9Ibn Daqiq Al-‘Eid said, “This indicates that it is prohibited for a woman to wear perfume upon going to Masjid as it may stimulate mutual sexual desire. The prohibition is also applied to wearing beautiful clothes and jewelry that affect men greatly. Al-Hafizh Ibn Hajar said, “Intermixing with men is also prohibited.” Al-Khattaby states in Ma’alim Al-Sunan: “The Arabic word ‘Tafal’ means ‘foul-smelling’. It is said, ‘imra’atun tafilah’ (woman not wearing perfume).” 104- Usamah ibn Zayd (may Allah be pleased with him) also narrated that the Prophet (peace be upon him) said, “I have not left after me any cause of trial more injurious to men than the lure of women.” Narrated by Al-Bukhari and Muslim 11.The Prophet describes women as being a cause of lure and trial that may befall men; thus how can we facilitate the way to the occurrence of this trial?! It is forbidden.5- Abu Sa’id Al-Khudry (may Allah be pleased with him) also narrated that Prophet (peace be upon him) said, “The life of the world is sweet and green (alluring). Allah makes you generations succeeding one another so that He may try you in respect of your actions. So beware of the beguilements of the world and of women. The first trial of Banu Isra’il was through women.” Narrated by Muslim. 12Evidently, the Prophet (peace be upon him) commands men to be aware of the beguilements of women. The imperative mode of the verb ‘itaqu’ (beware) indicates the obligatory rule; but this obligation cannot be fulfilled in the case of intermixing.6- Abu Dawud narrated in his Sunan and Al-Bukhari in his book entitled ‘Al-Kuna’ on the authority of Hamzah ibn Abu Asid Al-Ansary from his father (may Allah be pleased with him) that He heard the Messenger of Allah (peace be upon him) say when he was coming out of the mosque, and men and women were mingling in the road: Draw back, for you must not walk in the middle of the road; keep to the sides of the road. Then, women kept so close to the wall that their garments were rubbing against it. This is the narration of Abu Dawud. Ibn Al-Athir states in “Al-Nihayah fi Gharib Al-Hadith”: ‘Yahquqna Al-Tariq’ is to walk in the middle of the road. Evidently, the Prophet (peace be upon him) forbids women from walking in the middle of the road to prevent the means of sexual enticement, thus intermixing is generally prohibited.7- According to the report of Abu Dawud Al-Tayalisy in his Sunan and other collectors of Hadith, Nafi’ reported from ‘Umar (may Allah be pleased with them both) that when the Messenger of Allah (peace be upon him) built the Masjid, he assigned a door for women and said, “None of the men should enter through this door.”Al-Bukhari also narrated in “Al-Tarikh Al-Kabir” on the authority of Ibn Umar (may Allah be pleased with them both) from Umar (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Do not enter the Masjid (mosque) from women’s door” The Prophet (peace be upon him) forbids intermixing between men and women even at the doors of Masjids. He also forbids men from entering the Masjids through the women’s doors so that all avenues leading to intermixing are closed. Clearly, prohibition of intermixing becomes more emphatic in other cases.8- Al-Bukhari narrated in his Sahih on the authority of Um Salamah (may Allah be pleased with her) who said, “Whenever Allah’s Messenger (peace be upon him) finished his prayers, the women would get up and he (peace be upon him) would stay on for a while in his place before getting up.” According to another narration in the Sahih of Al-Bukhari, “When the Messenger of Allah finished his prayers, women would go back to their houses before he left the Masjid.” In a third narration, “When women finished their prayers, they would rise and leave while the Prophet (peace be upon him) and men prayed with him would stay on for a while. When the Prophet (peace be upon him) rose, they would rise with him.” Clearly, the Prophet inhibited the practical gathering of men and women even at the pure places of worship, thus prohibiting this act in other places is most worthy of prohibition.9- Al-Tabarany narrated in Al-Mu’jam Al-Kabir on the authority of Ma’qil ibn Yasar (may Allah be pleased with him) that the Prophet (peace be upon him) said, “It is better for one of you to be pierced by a steel pin in the head than to touch a foreign woman unlawful to touch.” 13 Al-Haythamy judged this Hadith in Majma’ Al-Zawa’id stating, ‘It is narrated by the reliable and trustworthy narrators approved by Al-Bukhari and Muslim.’ According to Al-Mundhiry in “Al-Targhib wa Al-Tarhib”, ‘Its narrators are reliable and trustworthy.”10- Al-Tabarany also narrated on the authority of Abu Umamah (may Allah be pleased with him) that the Prophet (peace be upon him) said, It is better for a man to rub his shoulder against a pig covered with filth than to rub it against a shoulder of a non-Mahram woman unlawful for him to touch. Evidently, the Prophet (peace be upon him) forbids a man from touching a woman if he is not a Mahram (spouse or permanently unmarriageable relative), as it leads to evil consequences. Free intermixing is forbidden for the same reason. A careful look at the previous discussion makes it clear that intermixing between men and women is conducive to Fitnah (enticement and temptation). Exceptions are only made under necessity like intermixing of men and women at the two Holy Masjids in Makkah and Madinah. We pray Allah to guide the stray Muslims, increase the guidance of the faithful among them, grant success to their rulers to enjoin right and forbid wrong, and punish the guilty. He is All-Hearer, Ever Near and Responsive. End of quote.Fourth: A non-Muslim is allowed to build a Masjid for Muslims but it is obligatory that the Masjid is run by a Muslim. If this is not possible, the Masjid may be run by the one who built it even if he was a Kafir (disbeliever).Fifth: It is desirable for a Muslim to spend some of his money on the construction of Masjids and other charitable projects. This provides a means of getting closer to Allah provided that the money he spends is not of the obligatory Zakah, for Zakah should be distributed only to the legal eight avenues specified.Sixth: Non-Muslims are allowed to finance Islamic projects like building masjids or schools, if no harm is expected to take place against Muslims from this. Ahmad, vol. 2, p. 412; Al-Bukhari, Fat-h-ul-Bary, nos. 335, 438, and 3122; Muslim, no. 523, Al-Tirmidhy, no. 1553; Al-Nasa*y, Al-Mujtaba; vol. 1, p. 210; Al-Darimy, Al-Sunan, no. 1396 with different wordings. ↩ Ahmad, vol. 2, pp. 317 and 350, and vol. 4, pp. 396 and 398; Muslim, no. 153; Ibn Mardawaih, Al-Durr Al-Manthur, vol. 3, p. 325; and Al-Hakim, Al-Mustadrak, vol. 2, p. 342. ↩ Ahmad, Al-Musnad, vol. 5, pp. 351, 353, and 357; Al-Darimy, Al-Sunan, vol. 2, p. 298; Al-Hakim, Al-Mustadrak, vol. 2, p. 212 and vol. 3, p. 133; Abu Dawud, no. 2149; Al-Tirmidhy no. 2777; Al-Bayhaqy, Al-Sunan, vol. 7, p. 90; and Ibn Abu Shaybah, Al-Musannaf, vol. 2, p. 324. ↩ Ahmad, vol. 2, pp. 276, 317, 329, 344, 359, 372, 411, 528, 535, and 536; Al-Bukhari, Fat-h-ul-Bary, no. 6612; Muslim, no. 2657; and Abu Dawud, no. 2152. ↩ Ahmad, vol. 6; p. 371; Ibn Khuzaymah, Sahih, no. 1689; Ibn Hibban, Sahih, no. 2217; and Ibn Abu Shaybah, vol. 2, pp. 382 and 385. ↩ Ibn Khuzaymah, nos. 1691-1692; Al-Tabarany, Al-Mu’jam, vol. 2, p. 35. ↩ uslim, no. 440; Abu Dawud, no. 678; Al-Tirmidhy, no. 224; Al-Nasa’i, Al-Mujtaba, no. 821; Ibn Majah, Al-Sunan, no. 1000; Ibn Khuzaymah, Al-Sahih, no. 1693; and Al-Darimy, Al-Sunan, no. 1272. ↩ Ahmad, vol. 6, p. 363; Muslim, no. 443; Ibn Khuzaymah, no. 1680; and Ibn Hibban, Sahih, nos. 1212 and 2215. ↩ Ahmad, vol. 2, p. 475 and vol. 5, pp. 192-193; Abu Dawud, no. 565; Ibn Khuzaymah, Sahih, no. 1679; Al-Darimy no. 1282; and Ibn Hibban, nos. 2211 and 2214. ↩ Ihkam Al-Ahkam, vol. 2, p. 139. ↩ Ahmad, vol. 5, pp. 200-210; Al-Bukhari, Fat-h-ul-Bary, no. 5069; Muslim, no. 2740-2741; Al-Nasa*y, Al-Sunan Al-Kubra, and Tuhfat Al-Ashraf, vol. 1, p. 49; Ibn Majah, no. 3998; Al-Bayhaqy, Al-Sunan, vol. 7, p. 91; and Al-Tirmidhy no. 2780. ↩ Ahmad, vol. 3, pp. 19, 22, and 61; Muslim, no. 2742; Al-Bayhaqy, vol. 7, p. 91; Al-Tirmidhy, no. 2191; Ibn Majah, no. 4000; and Ibn Khuzaymah, no. 1499. ↩ Al-Tabarany, Al-Kabir, vol. 20, p. 213; and Ibn Abu Shaybah, Al-Musannaf, vol. 4, p. 341, Mawquf Hadith. ↩ " }, { "title": "Ruling on returning the greeting of a Christian, attending their funeral, and offering condolences for them", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-returning-kafirs-greeting-and-attending-their-funerals/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for a Muslim to follow the funeral procession of a Non-Muslim, as it is Haram for a Muslim to take them as allies.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the ruling on returning the greetings to Christians, attending their funerals, and offering condolences to them?Answer:A Muslim should return the greeting of a Non-Muslim by saying, “wa ‘alaykum” (same to you). It was authentically reported in a Hadith Sahih (authentic Hadith) that the Prophet (peace be upon him) stated: “When the People of the Book offer you salutations, you should say: The same to you.” 1“It is not permissible for a Muslim to follow the funeral procession of a Non-Muslim, as it is Haram (prohibited) for a Muslim to take them as allies. However, it is permissible for a Muslim to offer condolences to non-Muslims when necessary by saying, “May Allah offer you the best condolence and relieve your ordeal”. A Muslim should not add, “May Allah forgive the deceased” as it is not permissible to ask forgiveness for a Non-Muslim. Al-Bukhari, Sahih, Book on asking permission, no. 6258; Muslim, Sahih, Book on greetings, no. 2163; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3301; Abu Dawud, Sunan, Book on manners, no. 5207; Ibn Majah, Sunan, Book on manners, no. 3697; and Ahmad, Musnad, vol. 3, p. 218. ↩ " }, { "title": "Ruling on returning a Christian's lost object and saving them from drowning", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-returning-christians-lost-saving-them/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is obligatory on a Muslim to return the lost property of a disbeliever who is under Islamic protection if he finds it.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Is it permissible for a Muslim to return lost property he finds which belongs to a disbeliever? Is it permissible for a Muslim to save a drowning disbeliever? Is it considered love of disbelievers to do so? May Allah reward you!Answer:First: It is obligatory on a Muslim to return the lost property of a disbeliever who is under Islamic protection if he finds it.Second: It is permissible for a Muslim to save a drowning non-Harby (non-fighting against Muslims). It is part of dealing kindly with disbelievers to attempt to incline their hearts towards Islam. However, it does not fall under prohibited love of disbelievers." }, { "title": "Ruling on reading the Bible and swearing by it", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-reading-bible/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "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.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:What is the ruling on a Muslim who reads the Bible or swears by it?Answer: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 (Glorified and Exalted be He)." }, { "title": "Ruling on presents given by disbelievers and worshippers of idols to Muslims in their festivals", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-presents-given-by-disbelievers-idolaters/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to accept or make use of the gifts given by disbelievers to Muslims on their festivals and religious occasions.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:In India some festivals related to the Hindus (worshippers of idols) are celebrated. As I am their neighbor they present me with some desserts like those Muslims served in the blessed ‘Eid-ul-Fitr (the Festival of Breaking the Fast). There are different opinions regarding accepting these desserts; some people consider eating them permissible on the grounds that they are not meat. Others view that eating these desserts is Haram (prohibited) on the grounds that they were dedicated to other than Allâh. It should be noted that these desserts are not homemade; rather they are purchased from the stores. Please inform me of what should be done.Answer:It is not permissible to accept or make use of the gifts given by disbelievers to Muslims on their festivals and religious occasions. Accepting such gifts is a sort of approval of their falsehood and being satisfied with what they do. Consequently, a Muslim should be mindful and be careful when it comes to matters related to his faith." }, { "title": "Ruling on participating in disbelievers' festivals", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-participating-kafir-festivals/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to participate in their festivals or congratulate them, for this conduct shows a kind of intimacy and endorsement of their rituals. It is also a forbidden collaboration with them in sin and aggression.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}]}, "content": "Question:Is it permissible to attend their festivals?Answer:It is not permissible to participate in their festivals or congratulate them, for this conduct shows a kind of intimacy and endorsement of their rituals. It is also a forbidden collaboration with them in sin and aggression. Allah forbids this and having intimate relationships with them. Allah states, “You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.” [al-Mujadilah: 22]Thus, a Muslim should detest and disassociate himself from them. Allah (Exalted be He) states, “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone”” [al-Mumtahanah: 4]" }, { "title": "Ruling on Muslim participating and paying in a farewell party for a non-Muslim", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-participating-kafir-farewell-party/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441 AH", "link": null, "summary": "Muslims' participation with non-Muslims in collecting a sum of money to hold a party to see off non-Muslims is a kind of respect and honor to them which is not permissible for a Muslim to do or even take part in.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:In our company, Muslim employees work together with Christian and Hindu employees. Some employees collect a sum of money from employees in order to hold a farewell party when one of the foreign employees is leaving. The party is composed of serving a meal plus a gift to the guest. Does a Muslim’s participation with their money and selves in this kind of celebrations affect the Muslim’s ‘Aqidah (creed) in any way? Could you kindly advise? May Allah reward you!Answer:Muslims’ participation with non-Muslims in collecting a sum of money to hold a party to see off non-Muslims is a kind of respect and honor to them which is not permissible for a Muslim to do or even take part in. It is obligatory to call non-Muslims to Islam, illustrate its beauty and draw it near to them perhaps Allah will guide them." }, { "title": "Ruling on participating in the missionary organizations competitions", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-participating-kafir-competitions/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "The Gospel that exists today is not the same that Allah, Glorified and Exalted be He, sent down. It contains a great deal of Tahrif (distortion of the meaning), lies, additions, omissions, and sayings that are unbefitting to Allah, the Exalted.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Some Muslim youth began corresponding with Christian missionary clubs and agencies which in return send them lessons about the Injil (Gospel), video tapes of missionary lectures, and immoral magazines which have spread all over our Islamic countries including Algeria. I have enclosed for you a typical copy of the correspondences they sent to us. Question 1: Is it permissible according to Shari’ah (Islamic law) to correspond with such missionary agencies? What is the ruling on those who read Injil (Gospel)? Question 2: Is it permissible according to Shari’ah (Islamic law) to participate in the enticing competitions organized by such agencies?Answer:The Injil (Gospel) that exists today is not the same that Allah, Glorified and Exalted be He, sent down. It contains a great deal of Tahrif (distortion of the meaning), lies, additions, omissions, and sayings that are unbefitting to Allah, the Exalted. Allah has declared this in His Book stating, “And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it.” [Aal Imran: 78]Furthermore, He, the Exalted, states, “Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.” [al-Baqarah: 79]Muslims should not read any of the Jewish or Christian books. The Prophet (peace be upon him) admonished ‘Umar when he saw a paper from Tawrah (Torah) with him; the Prophet (peace be upon him) said to him, “Are you confused about it (Islamic religion), O Ibn Al-Khattab?! By Him in Whose Hands my soul is, I have brought unto you a white, bright and clean religion… Even if Musa were alive, he would have had no other way but to follow me.” In the narration of Abdullah ibn Thabit: then Umar said: “I am pleased with Allah as a Lord, Islam as a religion, and Muhammad (peace be upon him) as a Prophet.” 1Consequently, it is not permissible to correspond with Christian missionary centers, listen to their tapes, or participate in competitions organized by them, however appealing they may be. This is a sort of helping them in sin and transgression. However, reading Jewish and Christian books is permissible for those who are able to refute all the falsehood mentioned in them in order to establish proof and remove doubts. Ahmad, Musnad, vol. 3, p. 387; Al-Darimy, Sunan, Introduction, no. 435. ↩ " }, { "title": "Ruling on participating with Christians in their non-religious celebrations", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-participating-kafir-celebrations/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Is it permissible for a Muslim to participate with Christians in their non-religious celebrations and share in their sorrows, such as birthday celebrations or sending condolences to the bereaved in or outside the cemetery?", "category": ["fatwas","walabara","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdul-Razzaq al-Afifi","url":"/biography/afifi/"}]}, "content": "Question:Is it permissible for a Muslim to participate with Christians in their non-religious celebrations and share in their sorrows, such as birthday celebrations or sending condolences to the bereaved in or outside the cemetery?Answer:Sharing non-religious celebrations and sorrows with the Christians is not permissible." }, { "title": "Ruling on participating in Christian feasts", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-participating-christian-feasts/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to participate in the feasts of the Christians or any of the disbelievers since this falls under cooperation in sin and transgression, approval to Munkar, and declaring loyalty to the Kuffar.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the ruling on participating in the feasts of the Christians? Please advise us. May Allah reward you.Answer:It is not permissible to participate in the feasts of the Christians or any of the Kuffar (disbelievers) since this falls under cooperation in sin and transgression, approval to Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), and declaring loyalty to the Kuffar. Allah (Exalted be He) says describing the slaves of the Most Gracious (Allah): “And those who do not bear witness to falsehood” [al-Furqan: 72] which means that they do not attend Munkar whether it is a feast of Kuffar or anything else." }, { "title": "Ruling on offering a non-Muslim guest unlawful food", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-offering-non-Muslim-guest-unlawful-food/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "If one may be harmed due to not being generous to them, then it is permissible. However, offering them illegal foods and drinks prohibited by Allah as swine flesh and wine is not permissible.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Mani'","url":"/biography/mani/"}]}, "content": "Question:Is it permissible for a Muslim to be generous to non-Muslim companions by offering them foods and drinks that are prohibited by Islam upon Muslims? What is the ruling on this especially when a Muslim visits his non-Muslim companion?Answer:Islam is the religion of tolerance and ease; it is also the religion of justice. Generosity to companions is one of the morals of Islam. But if the companion is a non-Muslim, then the ruling differs according to the intention of the Muslim who offers, and what is being offered. If the intention is legal; coming closer to him to invite him to Islam and save him from Kufr (disbelief) and misguidance, then this is considered a noble aim. One of the established rules of Shari’ah is that the means have the same ruling as the end result. If the end is obligatory, then means is obligatory, and if the end is prohibited, the means will also be prohibited. If there is no legal intention behind being generous to that person and there is no harm of abandoning him upon one’s religion, soul, family, and money, then being generous to him is not permissible.If one may be harmed due to not being generous to them, then it is permissible. However, offering them illegal foods and drinks prohibited by Allah as swine flesh and wine is not permissible. Otherwise, this will be an obedience to them in defiance to Allah and giving priority to their desires over the rights of Allah. A Muslim should adhere to His religion and not help others in evil and transgression. Being adherent to one’s religion in non-Muslim countries has great effects. By doing so, one will be a Da’i (caller to Islam) by his sayings and deeds." }, { "title": "Ruling on the Muslims who live in the lands of the disbelievers", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-muslims-who-live-in-kafir-lands/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Whoever resides in non-Muslim countries with no legal reason and does not emigrate to Muslim countries to practice his religion though able to do so, is exposing themselves to punishment and wrath of Allah as mentioned in the Holy Qur'an and Prophetic Hadith.", "category": ["fatwas","walabara","hadiths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I found in one of your Fatwas regarding travel to the land of disbelievers a Hadith of the Messenger (peace be upon him) stating: “I am not responsible for any Muslim who stays among polytheists.”1 My question is: Is the Prophet not being responsible for those Muslims mean that he, (peace be upon him), will not intercede with Allah for the Muslims who live in the lands of the disbelievers with no legitimate excuse?Answer:Whoever resides in non-Muslim countries with no legal reason and does not emigrate to Muslim countries to practice his religion though able to do so, is exposing themselves to punishment and wrath of Allah as mentioned in the Holy Qur’an and Prophetic Hadith. Al-Tirmidhi, Sunan, Book on military expeditions, no. 1604; Al-Nasa’i, Sunan, Book on Qasamah, no. 4780; and Abu Dawud, Sunan, Book on Jihad, no. 2645. ↩ " }, { "title": "Ruling on Muslims and non-Muslims exchanging visits", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-muslims-kafirs-exchanging-visits/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "If your intention of visiting is to advise and invite them to Islam, then inviting to Islam is a noble aim. Therefore, your invitation and visit at their houses is a means to realize this noble objective; the means are judged the same as their objectives.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:In the area where we work, there are some Arab Christians who sometimes invite us to visit them. Is it permissible for us to visit them and invite them to visit us?Answer:If your intention of visiting is to advise and invite them to Islam, then inviting to Islam is a noble aim. Therefore, your invitation and visit at their houses is a means to realize this noble objective; the means are judged the same as their objectives." }, { "title": "Ruling on Muslims and Christians exchanging congratulations", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-muslims-christians-exchanging-congratulations/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to greet Christians or other disbelievers on their festivals and religious occasions, for this will be a sort of encouraging them in their falsehood and sharing in their sin.", "category": ["fatwas","walabara","mawlids","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is it permissible for Muslims to exchange greetings with Christians on every occasion?Answer:It is not permissible to greet Christians or other disbelievers on their festivals and religious occasions, for this will be a sort of encouraging them in their falsehood and sharing in their sin. Allah, the Exalted, states, “…but do not help one another in sin and transgression.” [al-Maidah: 2]However, the prohibition may be lifted if there is an interest, which will most likely be achieved and is required by Purified Shari’ah (Islamic Law)." }, { "title": "Ruling on a Muslim working in non-Muslim country", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-muslim-work-in-kafir-country/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible for Muslims to work in non-Muslim countries if they feel safe in themselves from temptation in their religion.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Is it permissible for Muslims to work in non-Muslim countries and can we relate this to the work that Prophet Yusuf (Joseph, peace be upon him) was doing?Answer:It is permissible for Muslims to work in non-Muslim countries if they feel safe in themselves from Fitnah (temptation) in their Din (religion), they are able to guard themselves with their knowledge, they want to reform and benefit others in addition to themselves, and they do not support falsehood; and Prophet Yusuf (peace be upon him) was one of those people. Otherwise, it is not permissible." }, { "title": "Ruling on Muslim wearing a cross", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-muslim-wearing-cross/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "He should be informed that wearing a cross is an indication of being satisfied with and belonging to the Christians and their beliefs. If he insists on the act, he will be regarded as a disbeliever.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:A dispute arose among us over the judgment on a Muslim who wears a cross pendant, which is a symbol of Christianity. Some maintain that such a person is a disbeliever with no need to discuss his reasons for wearing it. Others maintain that such a person should not be judged a disbeliever until he has been discussed and it has been made clear to him that wearing a cross is Haram for a Muslim and that it is a symbol of Christianity. If he still insists on wearing it, he will be regarded as a disbeliever.Answer:This matter and the like must be detailed and made clear. This person should be informed of the ruling on wearing the cross and that it is a symbol of Christianity. Moreover, he should be informed that wearing a cross is an indication of being satisfied with and belonging to the Christians and their beliefs. If he insists on the act, he will be regarded as a disbeliever. Allah (Glorified and Exalted be He) says, “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).” [al-Maidah: 51]When the word “Zâlimûn” is mentioned in the Qur’an without specification, it denotes Al-Shirk-ul-Akbar (major form of associating others in worship with Allah). Additionally, wearing a cross is an acknowledgement of the Christians dogma of the crucifixion of ‘Isa (Jesus) (peace be upon him), which Allah (Glorified and Exalted be He) refutes in His Glorious Book, saying, “…but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)]” (Surah Al-Nisa’, 4:157)" }, { "title": "Ruling on Muslims entering non-Muslim places of worship", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-muslim-entering-kafirs-place-of-worship/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "A Muslim is not allowed to enter the places of worship of disbelievers as this leads to increasing their number.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible for a Muslim to enter a church to know of their prayers or listen to a lecture?Answer:A Muslim is not allowed to enter the places of worship of disbelievers as this leads to increasing their number. It was reported by Al-Bayhaqy with a sound chain of transmitters on the authority of ‘Umar (may Allah be pleased with him) who said: “…And do not enter upon Mushrikun (those who associate others with Allah in worship) in their churches or temples as the wrath of Allah descends upon them.” But if there is a legal benefit underlying the act or you do so for the sake of inviting them to Allah, there will be no blame on you." }, { "title": "Ruling on making pictures of Christian symbols such as the cross", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-making-pictures-christian-cross/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to take photos of non-Muslim rituals or circulate them among Muslims because they contain acts of disbelief in Allah and His Messenger and contradict Islam. ", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Images of crosses have become openly visible. Muslims are so neglectful of this issue that we now see it on TV channels, commercial magazine, etc. What is the ruling on making pictures of crosses in general? What is the ruling on publishing pictures of crosses in magazines, ads, etc.? We see the pictures of the cross in some Islamic magazines in order to warn people against Christians and reveal their missionary plans, what is the ruling on this? What is the ruling on taking photos of their religious rites?Answer:Firstly, it is not permissible to take photos of crosses or any other symbol of disbelief, or to publish them in magazines and ads. The only exception is when someone intends to warn Muslims against glorifying and respecting them while ensuring that the publisher attaches a statement illustrating its falsehood.Secondly, it is not permissible to take photos of non-Muslim rituals or circulate them among Muslims because they contain acts of disbelief in Allah and His Messenger and contradict Islam. This may also attract people to them, especially those of weak faith. Furthermore, this removes the Muslim’s repugnancy of disbelief; thus it must be avoided." }, { "title": "Ruling on living with non-Muslims", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-living-with-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Shari'ah is based on providing ease, tolerance and avoiding hardship. Thus, you may continue living with them as you cannot live alone.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:I live with ten colleagues of various nationalities, including nine Christians and one atheist. We have our main meal together on one table. The meal is prepared alternately by two students. Is it permissible to eat with them, bearing in mind that it is beyond my financial ability and student conditions to live alone?Answer:Shari’ah (Islamic law) is based on providing ease, tolerance and avoiding hardship. Thus, you may continue living with them as you cannot live alone. However, you must call them to Allah verbally and by setting an example for them through kind dealings with them. Who knows! Perhaps you will be a source of blessing for them." }, { "title": "Ruling on listening to Christian programs to know more", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-listening-christian-programs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to listen to Christian missionary programs, unless you have the basic knowledge that will make you sure of their absurdities and differentiate between truth and falsehood, in which case they cannot influence your beliefs and faith.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Sometimes I listen to some Christian radio programs only in order to know and learn about Christian thought. What is the Islamic view on this?Answer:It is not permissible to listen to Christian missionary programs, unless you have the basic knowledge that will make you sure of their absurdities and differentiate between truth and falsehood, in which case they cannot influence your beliefs and faith." }, { "title": "Ruling on listening to Christian broadcast", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-listening-christian-broadcast/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to listen to a Christian radio station that calls for embracing the Christian faith in order to avoid temptation, except for the scholars who want to dispel their misconceptions, refute their propaganda, and warn Muslims against their evils.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is listening to a Christian radio station forbidden, although the listener believes in Islam, Allah, and His Messenger (peace be upon him) and no one can shake his belief no matter what evidence they have. But listening to this radio station is nothing but curiosity and a desire to learn about their beliefs?Answer:It is not permissible to listen to a Christian radio station that calls for embracing the Christian faith in order to avoid Fitnah (temptation), except for the scholars who want to dispel their misconceptions, refute their propaganda, and warn Muslims against their evils." }, { "title": "Ruling on keeping the company of a brother who refuses to enter Islam", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-keep-acompany-who-refuse-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Is it permissible to keep company with a non-Muslim brother whom you called to accept Islam but he refused?", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Is it permissible to keep company with a non-Muslim brother whom you called to accept Islam but he refused?Answer:You should not take him as a friend, if he refuses to accept Islam." }, { "title": "Ruling on Non-Muslims entering Masjids", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-kafirs-entering-masjids/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is Haram for Muslims to let any disbeliever enter Al-Masjid Al-Haram (the Sacred Mosque in Makkah) or any part of the Sanctuary", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on non-Muslims entering a Masjid (mosque) or Musalla (a place for Prayer), whether to attend the Salah (Prayer) or to listen to a lecture?Answer:When we answered Fatwa no.2922, we stated that it is Haram (prohibited) for Muslims to let any Kafir (disbeliever) enter Al-Masjid Al-Haram (the Sacred Mosque in Makkah) or any part of the Sanctuary, because Allah (Exalted be He) says: “O you who believe (in Allâh’s Oneness and in His Messenger Muhammad صلى الله عليه وسلم)! Verily, the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh, and in the Message of Muhammad صلى الله عليه وسلم) are Najasun (impure). So let them not come near Al-Masjidal-Harâm (at Makkah) after this year” [at-Tawbah: 28]Some Fuqaha’ (Muslim jurists) say that it is permissible to let non-Muslims enter other Masjids, because there is no evidence prohibiting this. Other Fuqaha’ deem it as impermissible, on the basis of Qiyas (analogy) with Al-Masjid Al-Haram. The correct opinion is that it is permissible for a religious benefit and if necessity calls for it; for example, to hear something that may encourage them to embrace Islam or to meet their need to drink water in the Masjid." }, { "title": "Ruling on invoking Allah for the Kafir", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-invoking-allah-for-kafir/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "You should not use such phrases with a Kafir (non-Muslim), but rather ask Allah to guide him to Islam.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I am a government employee. My direct supervisor is Christian. What is the ruling on using phrases such as: “May Allah bless you”, “May Allah honor you” or “May Allah protect you” to my Christian boss? Do these phrases go against Allah’s statement in Surah Al-Tawbah: 113, “It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).” ?Answer:You should not use such phrases with a Kafir (non-Muslim), but rather ask Allah to guide him to Islam. If he does you a favor, you may show thanks by saying “I am grateful to you” or the like. Regarding this Ayah, it addresses one who dies in a state of Kufr." }, { "title": "Ruling on importing goods bearing the Swiss flag symbol", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-importing-goods-bearing-the-swiss-flag-symbol/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to import pocketknives on which the logo referred to above, i.e. A cross, is inscribed. Actually, it involves propagating the Christian logo among Muslims.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:We want to import Swiss pocketknives on which the Swiss flag logo is inscribed. We would like you to inform us whether the logo represents a cross or a plus sign. Is it permissible to import such pocketknives on which such a logo is inscribed? Please, answer us, may Allah reward you well!Answer:It is not permissible to import pocketknives on which the logo referred to above, i.e. A cross, is inscribed. Actually, it involves propagating the Christian logo among Muslims. Moreover, the Prophet (peace be upon him) ordered us not to copy them or propagate their rituals among Muslims. In this regard, the Prophet (peace be upon him) said, “Anyone who copies a people is one of them.” 1 Abu Dawud, Sunan, Book on clothing, no. 4031; Ahmad, Musnad, vol. 2, p. 50. ↩ " }, { "title": "Ruling on honoring the people of Bid'ah", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-honoring-people-of-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Sufism is a Bid'ah or innovation in Islam, and every Bid'ah is a means of going astray.", "category": ["fatwas","walabara","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I would like to inform you that I work in the Province of Badr in Al-Madinah Al-Nabawiyyah. There, we found many young men who were guided, by Allah’s Grace, and others who tended to draw nearer to the Sufis there to earn some money or acquire subsidies. They thus tend to honor these Sufis, prepare banquets and celebrations for them on the pretext that they make a lot of charitable acts in favor of the district.Your Eminence; young men have become divided into two parties: one party is in favor of revering the Sufis to acquire the mentioned benefits; the other party denounces such acts even if the result will be the loss of such subsidies or donations provided for the district.Moreover, some people have started to warn against attending these gatherings claiming that they are prohibited. They have also started to desert those who revere the Sufis or draw nearer to them, even if they do not belong to them. Your Eminence: Young men here have split between the two parties; they ask for your direction in this regard. Is it permissible to honor the Sufis and draw nearer to them for the benefits they offer to the district? It is permissible to attend these honoring sessions? What is the ruling on avoiding anyone who honors them and seeks their friendship? I hope that the answer will be prompt and detailed so as to be reassured. May Allah reward you and grant you success.Answer:After the Committee had studied the inquiry, it answered that Sufism is a Bid’ah (innovation in religion) in Islam, and every Bid’ah is a means of going astray. This could also lead to Shirk (associating others with Allah in His Divinity or worship) and Kufr (disbelief) if it leads to holding exaggerated views about the Sufi shaykhs, believing that they, rather than Allah, can cause harm and bring benefit, seeking the support of the dead and slaughtering for them and believing that those who follow the Sufi orders acquire their religion directly from Allah and are in no need to follow the Messenger (peace be upon him). Moreover, they prescribe some acts of worship and Adhkar (invocations and remembrances said at certain times on a regular basis) that have no proof in what Allah revealed.The Prophet (peace be upon him) said, “If anybody introduces a practice which is not authenticated by me, it is to be rejected.” 1Therefore, it is not permissible to associate with the Sufis or attend their gatherings. It is not permissible either to honor or encourage them; rather, they should be censured and prohibited from performing their Sufi practices and spreading them among people. They should be deserted and people should be warned against them. Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180 ↩ " }, { "title": "Ruling on hiring a non-Muslim", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-hiring-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for a Muslim to employ a Kafir or non-Muslim as a servant, driver, or anything else in the Arabian Peninsula.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Is it permissible for a Muslim to employ a non-Muslim as a servant or driver? What if this employer has no religion?Answer:It is not permissible for a Muslim to employ a Kafir (non-Muslim) as a servant, driver, or anything else in the Arabian Peninsula. This is because the Messenger (peace be upon him) commanded that the Mushriks (those who associate others with Allah in His Divinity or worship) should be driven out of the Arabian Peninsula. Thus, if you do so you will be bringing in people that Allah ordered to be kept away; you will trust those that Allah judged as treacherous. Hence, employing non-Muslims involves many evils." }, { "title": "Ruling on having one temple for the three religions; Judaism, Christianity, and Islam", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-having-one-temple-three-religions/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to have one place of worship that gathers the three religions. This is because this place will not be established on piety, but will be established on Shirk and worshipping people other than Allah.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible to have one temple for Judaism, Christianity, and Islam?Answer:It is not permissible to have one place of worship that gathers the three religions. This is because this place will not be established on piety, but will be established on Shirk (associating others with Allah in His Divinity or worship) and worshipping people other than Allah. There is no sound religion except Islam. Allah (Exalted be He) says: “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]" }, { "title": "Ruling on hanging a non-Muslim country's flag on a Muslim's chest", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-hanging-kafir-flag-in-chest/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for a Muslim to hang the disbelievers' distinctive symbols, such as crosses or other items, onto their chest.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Some foreign authorities distribute two types of flags, one for Saudi Arabia and the other one for their non-Muslim countries. A military official hangs these flags on people’s chests. What is the ruling on this action?Answer:It is not permissible for a Muslim to hang the disbelievers’ distinctive symbols, such as crosses or other items, onto their chest." }, { "title": "Ruling on giving a non-Muslim neighbor from the Udhiyah", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-giving-kafir-udhiyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible to give a non-Muslim from the meat of an Udhiyah or ‘Aqiqah, as a way of showing kindness to neighbors and discharging neighborhood duties.", "category": ["fatwa","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:If my neighbor is non-Muslim, but he never annoys me with regard to my ‘Ibadah (worship). Is it permissible to give him a part of Ud-hiyah (sacrificial animal offered by non-pilgrims) or ‘Aqiqah (sacrifice for a newborn)? Respected Shaykh, we hope you will clarify this issue for us.Answer:It is permissible to give a non-Muslim from the meat of an Ud-hiyah or ‘Aqiqah, as a way of showing kindness to neighbors and discharging neighborhood duties." }, { "title": "Ruling on making friendship with a Christian", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-friendship-with-christian/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible for a Muslim to kindly treat disbelievers who are not in a state of war with Islam, reciprocate their good treatment, as well as exchange beneficial things and presents with them.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible for a Muslim to befriend, visit and study with a Christian friend?Answer:It is permissible for a Muslim to kindly treat Kafirs (disbelievers) who are not in a state of war with Islam, reciprocate their good treatment, as well as exchange beneficial things and presents with them. However, a Muslim must not befriend non-Muslims in a way that involves deep feelings of affection and support for them." }, { "title": "Ruling on eating foods prepared for Neyruz feast after it", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-eating-foods-prepared-for-neyruz-feast/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for a Muslim to observe any of the rituals of disbelief and Shirk, including the religious occasions such as festivals and others.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/fawzan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:We know that it is not permissible to celebrate what is called Neyruz (Iranian new year holiday), as it is one of the feasts of the Magi. The question is: Is it permissible to eat the foods served at these feasts several days later?Answer:First: It is not permissible for a Muslim to observe any of the rituals of disbelief and Shirk (associating others with Allah in His Divinity or worship), including the religious occasions such as festivals and others.Second: It is not permissible to eat the food served at feasts and celebrations associated with Shirk and Bid’ah (innovation in Islam). This is a sort of participation with and approval for them as they are. A Muslim should be very keen to maintain his Islamic practices unblemished." }, { "title": "Ruling on decorating the Masjid minaret with Christian decoration", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-decorating-masjid-minaret-with-christian-decoration/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for Muslims to imitate the disbelievers in their festivals, their places of worship and the like. The Prophet said: Anyone who copies a people is one of them.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:First: Last year, people placed the word “Allahu Akbar” (Allah is the Greatest) on the minaret of the Islamic Center in Ramadan after Christmas was over. They decorated it and the facade of the Masjid (mosque) with the same lights used on Christmas Day. I blamed them arguing that this action involves imitation of non-Muslims and it was not permissible to be done in the Masjid or Muslim houses. They advised me to wait until the Shaykh (Imam of the Masjid) would come back, but I told them that the matter was very clear so there was no need to ask him. Nobody responded. I asked the Imam once he returned about what people did in his absence, and he said that this was just a sort of analogy. I replied that it was imitation of the disbelievers, but he drew my attention to the fact that people used to hang the lights and put Christmas Trees in their houses and streets and they no longer do so now. This is actually correct. The lights are brought out of the streets, but they are still available in the houses and people use them in Masjids in the same way. To me, this is not permissible.Now, what worries me a lot is that Ramadan this year mostly corresponds to the month in which people celebrate the Christmas and many of the youth break their Sawm (fasting) in order to celebrate that Day. Moreover, next year, Christmas Day will correspond to ‘Eid-ul-Fitr (the Festival of Breaking the Fast). These countries need instructions regarding this matter where ignorance prevails among Muslims’ children who gradually thaw in that society. For instance, we held an international contest for the memorization of the Qur’an and prizes will be given on Laylat-ul-Qadr (the Night of Decree). The interested participants were about 520 boys and 30 girls who took part just for the sake of the prizes. Some of them have not even memorized Al-Fatihah and another one said that he never hears the Qur’an recited in his house though his father is Muslim. Please, advise.Second: There are four chairs inside the Masjid that has room for 850 people and another two in the entry. These chairs resemble those I used to sit on in church before I embraced Islam. Please, advise. May Allah reward you!Answer:It is not permissible for Muslims to imitate the disbelievers in their festivals, their places of worship and the like. The Prophet (peace be upon him) said: “Anyone who copies a people is one of them.” 1 You must all avoid that and advise those who imitate them not to do. Abu Dawud, Sunan, Book on clothing, no. 4031; Ahmad, Musnad, vol. 2, p. 50. ↩ " }, { "title": "Ruling on congratulating others in the new Gregorian or Hijri years or the Mawlid", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-congratulating-mawlid-hijri/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Hijjah 6, 1441 AH", "link": null, "summary": "Is it permissible to congratulate non-Muslims on the occasion of the new Gregorian year, the new Hijri (lunar) year and Mawlid?", "category": ["festivals","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is it permissible to congratulate non-Muslims on the occasion of the new Gregorian year, the new Hijri (lunar) year, and the Mawlid (the Prophet’s birthday)?Answer:It is not permissible to offer congratulations on such occasions, because it is not Mashru‘ (Islamically lawful) to celebrate them." }, { "title": "Ruling on students congratulating Hindu teachers on their feasts", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-congratulating-hindu-teachers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for Muslims to take part with the Hindu disbelievers in celebrating their festivals and religious occasions.", "category": ["fatwas","walabara","mawlids","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:All our teachers are Hindu and many of their festivals and religious ceremonies come up on which all the students greet and congratulate them. We find it embarrassing not to greet them, so what should we do? Should we greet them or not? Would you please help us, may Allah grant you all goodness.Answer:It is not permissible for Muslims to take part with the Hindu disbelievers in celebrating their festivals and religious occasions. One should neither show happiness and approval, nor congratulate them on such occasions. This is imitation of the enemies of Allah in their forbidden acts which are not in line with Islamic tenets. It also constitutes a sort of assisting them in sin and transgression, bringing them joy, flattering them, adding numbers to their gatherings [thus giving them significance], and giving them prestige. Allah, the Exalted states, “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [al-Maidah: 2]It is authentically narrated that the Prophet (peace be upon him) stated, “Anyone who imitates a people becomes one of them.” Narrated by Imam Ahmad in his Musnad (Hadith compilation) and Abu Dawud in his Sunan (Hadith compilations classified by jurisprudential themes).1 Abu Dawud, Sunan, Book on clothing, no. 4031; Ahmad, Musnad, vol. 2, p. 50. ↩ " }, { "title": "Ruling on congratulating a Christian teacher or who commits acts of Shirk", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-congratulating-christians-mushrik/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible either to attend the Christian festivals or congratulate them on such occasions; for this will be a sort of being pleased with what they do, flattering them for their falsehood and helping them in sin and transgression.", "category": ["fatwas","walabara","mawlids","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Most of our teachers are Mushriks (those who associate others with Allah in His Divinity or worship) or People of the Book either Jews or Christians. What is the ruling on congratulating them on their festivals? What is the ruling on returning their greeting, which is very important to them? What is the ruling on giving them presents whether in their festivals or other occasions?Answer:First: It is not permissible either to attend the Christian festivals or congratulate them on such occasions; for this will be a sort of being pleased with what they do, flattering them for their falsehood and helping them in sin and transgression. Allah, the Exalted, says, “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” [al-Maidah: 2]Second: Starting with the greeting to a disbeliever is not permissible; for what has been authentically reported in the Hadith narrated by Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, “Do not greet the Jews and the Christians before they greet you and when you meet anyone of them on the roads force him to go to the narrowest part of it.” Narrated by Muslim. 1In the Hadith narrated by Anas (may Allah be pleased with him), he reported the Messenger of Allah (peace be upon him) as saying, “When the People of the Book offer you salutations, you should say ‘The same to you.’” Narrated by the Two Shaykhs (Al-Bukhari and Muslim) 2Thus they should be answered as indicated in the Hadith by saying, “The same to you.” It is all right to start greeting the Kafir (disbeliever) saying “How is it going?” in the morning and the evening, and the like; if necessary. This was acknowledged by a group of scholars including the Shaykh of Islam Ibn Taymiyyah. if necessary. This was acknowledged by a group of scholars including the Shaykh of Islam Ibn Taymiyyah.Based on what has been mentioned above, it is all right to greet your non-Muslim teachers with any greeting other than that of Islam before they greet you. You can say “How are you?” and the like. Moreover, you can return their greeting if they greet you first. If they learn about the greeting of Islam and greet you with it, you should answer them with what has been mentioned in the previous Hadith saying, “The same to you.” Muslim, Sahih, Book on greetings, no. 2167; Al-Tirmidhy, Sunan, Book on military expeditions, no. 1602; Book on asking permission and manners, no. 2700; Ahmad, Musnad, vol. 2, p. 266. ↩ Al-Bukhari, Sahih, Book on asking apostates and those who separate themselves in obstinate rebellion to repent and fighting them, no. 6926; Muslim, Sahih, Book on greetings, no. 2163; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3301; Abu Dawud, Sunan, Book on manners, no. 5207; Ibn Majah, Sunan, Book on manners, no. 3697; and Ahmad, Musnad, vol. 3, p. 218. ↩ " }, { "title": "Ruling on saying the Christians are better than Muslims in dealings", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-christians-are-better-than-muslims/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to prefer non-Muslims to Muslims, either in terms of how they deal with others or in anything else.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:It is common among us to say “Nowadays the Christians are better than Muslims in dealing with others.”Answer:It is not permissible to prefer non-Muslims to Muslims, either in terms of how they deal with others or in anything else. Allah has cursed the hypocrites who say to the disbelievers “…they are better guided as regards the way than the believers (Muslims).” [An-Nisa: 51] Even if some Muslims happen not to be honest in dealing with others, we cannot judge that all Muslims are the same." }, { "title": "Ruling on celebrating holidays of Non-Muslims", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-celebrating-kafirs-holidays/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "What is the ruling on Muslims who celebrate holidays of non-Muslims that Allah did not sanction, such as the Mother's Day, Sham Al-Nasim and Christmas?", "category": ["walabara","mawlids","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:What is the ruling on Muslims who celebrate holidays of non-Muslims that Allah did not sanction, such as the Mother’s Day, Sham Al-Nasim and Christmas?Answer:All these days are innovated celebrations which are not permissible for Muslims to participate in or celebrate. In Islam, there are only two ‘Eids: ‘Eid-ul-Fitr (the Festival of Breaking the Fast) and ‘Eid-ul-Adha (the Festival of the Sacrifice). Thus, a Muslim whom Allah has guided to the truth should advise and gently instruct those who celebrate such innovated feasts. If he abandons this practice, it will be good; otherwise, he will be considered a persistent doer of Bid’ah (innovation in Islam) who is sinful for that action." }, { "title": "Ruling on Celebrating Christmas", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-celebrating-christmas/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to join the Christians in their celebrations, even if those who claim knowledge join them, because this increases their numbers and is a kind of support to them in sin and transgression.", "category": ["fatwas","walabara","mawlids","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Is it permissible for a Muslim to join the Christians in their celebrations, such as Christmas that is held at the end of December? Some people who claim knowledge sit with Christians in their feast gatherings and say that it is permissible. Is their opinion true or false? Is there any legal evidence for the permissibility of doing so?Answer:It is not permissible to join the Christians in their celebrations, even if those who claim knowledge join them, because this increases their numbers and is a kind of support to them in sin and transgression. Allah (Exalted be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” [al-Maidah: 2]" }, { "title": "Ruling on buying books from Ibadiyyah sect", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-buying-books-desire-seeking-people/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "There is no harm in buying the useful books from anyone because of their great benefit. As for the books that contain heresy and error, it is not permissible to deal in them.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to do business with ibadiyyah? For example, I buy their good books and cassettes, should I stop or continue doing this?Answer:There is no harm in buying the useful books from anyone because of their great benefit. As for the books that contain heresy and error, it is not permissible to deal in them." }, { "title": "Ruling on attending the parties of a related unbeliever", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-attending-kafir-party/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for a Muslim to have Wala' (loyalty) to unbelievers, represented in this particular situation by attending the celebration of your brother-in-law's marriage and traveling with him for this purpose. The wedding celebrations and the like include some rites associated with Kufr (disbelief).", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:My inquiry is about the wedding of my brother-in-law who is a Magus. Should we travel with him to conclude his marriage contract with his fiancée? Should we help him with money for example, knowing that my husband is the only Muslim in his family, while I am Muslim by birth? What are the legal rulings that regulate dealing with non-Muslim people, like the members of my husband’s family?Answer:It is not permissible for a Muslim to have Wala’ (loyalty) to unbelievers, represented in this particular situation by attending the celebration of your brother-in-law’s marriage and traveling with him for this purpose. The wedding celebrations and the like include some rites associated with Kufr (disbelief)." }, { "title": "Ruling on attending festivities of Christians", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-attending-christians-festivities/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible for Muslims to hold such celebrations, or attend them, or participate in them with the Christians, for such participation is a form of helping the occurrence of sin and transgression, whereas Allah has forbidden them.", "category": ["fatwas","walabara","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the legal ruling on entertaining some Christian clergymen on the occasion of the Argentinean national celebrations that are held in their churches such as Independence Day, and participating in the Christian Arab celebrations such as Easter?Answer:It is not permissible for Muslims to hold such celebrations, or attend them, or participate in them with the Christians, for such participation is a form of helping the occurrence of sin and transgression, whereas Allah has forbidden them." }, { "title": "Ruling on attending Buddhist ceremonies", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-attending-buddhist-ceremonies/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to do any of the things mentioned. In fact, doing them is Haram, as it is sharing in their disbelief and helping them in what is not permissible in Islam.", "category": ["fatwas","walabara","festivals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on Muslim’s taking part in the celebrations held by the Buddhists for their dead, such as: A. Attending cremations B. Donations for these celebrations when not attending C. Giving black flowers to the bereaved family D. Wearing a black ribbon around the arm or the neck E. Visiting the homes of the bereaved relatives to offer condolencesAnswer:It is not permissible to do any of the things mentioned. In fact, doing them is Haram (prohibited), as it is sharing in their disbelief and helping them in what is not permissible in Islam." }, { "title": "Ruling on accept kafirs invitation", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-accept-kafirs-invitation/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "These people deal with each other so kindly and friendly that they invite each other to their respective rooms to eat take-away meals, drinks, fruits or the like. I expect to be invited by any of them, Christians or atheist.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:These people deal with each other so kindly and friendly that they invite each other to their respective rooms to eat take-away meals, drinks, fruits or the like. I expect to be invited by any of them, Christians or atheist. May I accept their invitation, and thus have to reciprocate the invitation, or refuse? In fact, I do my best in calling them to Islam verbally or by example In sha’a-Allah (if Allah wills). However, I fear that they may consider it arrogance and Islamic unsociability on my part not to accept their invitation, which might lead them to be disinclined to understand Islam. What is your opinion?Answer:You may invite them to your room and accept their invitation so long as you call them to Allah as explained in the answer to the first question." }, { "title": "Ruling on loving and mingling with Kafirs", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-loving-mingling-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is impermissible to have a friendly relationship with non-Muslims or to mingle with them in a manner that may tempt (mislead) a Muslim away from Islam.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:The nature of work requires the intermingling between Muslim and non-Muslim workers. Sometimes we find Muslims and non-Muslims staying in the same room which makes it inevitable for them to eat, drink and mix together. We feel that some of the Muslims living like this take it as something normal and behave carelessly about it, and we sense in others, through their kind treatment and noble behavior towards non-Muslims, their sincere desire to attract them to embrace Islam. I hope this issue be submitted to his Eminence Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz to give us the relevant ruling. May Allah grant us all success in serving Islam and Muslims.Answer:It is impermissible to have a friendly relationship with non-Muslims or to mingle with them in a manner that may tempt (mislead) a Muslim away from Islam. However, eating with them, mixing with them and treating them kindly in such a manner that may attract them to Islam are unobjectionable as long as there is no fear of Fitnah (temptation) and intimacy is avoided." }, { "title": "Ruling on imitating Jews and Christians in their weekends", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-imitating-kafirs-in-their-weekends/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is not permissible to allocate either Saturdays or Sundays or both of them as weekends, since this implies imitating the Jews and Christians.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ruling on a school owner who appoints its weekends on both Saturdays and Sundays, and allows studying on both Thursdays and Fridays? Is it permissible for him to lead Muslims in Salah (Prayer) or not?Answer:It is not permissible to allocate either Saturdays or Sundays or both of them as weekends, since this implies imitating the Jews and Christians. For, the Jews have their weekends on Saturdays, whereas Christians have their weekends on Sundays, out of a sense of honoring them (these two days).It was authentically reported from Ibn ‘Umar (may Allah be pleased with him and his father) that the Prophet (peace be upon him) said: I was asked to fight people with the sword closely before the Day of Judgment so that Allah Alone is worshipped. My sustenance has been made under the shadow of my spear; and whoever disobeys me shall be humiliated. He who copies any people is one of them. Related by Ahmad, Abu Ya’la, Al-Tabarany, Ibn Abu Shaybah, and ‘Abd ibn Humayd. Shaykh-ul-Islam Ibn Taymiyyah stated: Its Sanad (chain of narrators) is good.This Hadith implies the prohibition of imitating other than the Muslim community. Accordingly, it is forbidden in general to imitate the Jews and Christians in anything, including having weekends on Saturdays, like the Jews, or on Sundays, like Christians. There is nothing wrong in this person’s leading Muslims in Salah, provided he has no impediment other than what has been mentioned. Yet he should be advised and warned against imitating Allah’s enemies regarding their holidays and suchlike." }, { "title": "Reward in the Hereafter for a disbeliever treating a Muslim kindly", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reward-for-kafirs-in-hereafter/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "If a disbeliever does good for the Muslims, he is rewarded for this in this life; however, it is not a reason for him to enter Paradise.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the ruling on a benevolent disbeliever who does good towards Muslims such as building a Masjid (mosque) for them and giving money to poor Muslims. Shall he enter Paradise for his benevolence?Answer:If a disbeliever does good for the Muslims, he is rewarded for this in this life; however, it is not a reason for him to enter Paradise. Entering Paradise is a reward for Tawhid (belief in the Oneness of Allah/ monotheism) and abiding by the Shari’ah (Islamic law)." }, { "title": "Permissibility of the People of the Book's food", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/permissibility-the-people-of-book-food/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible to eat from the food served by your Christian colleague, whether in his or another person's home, provided that the food itself is not prohibited or its status is unknown.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Some of my Christian colleagues invite me for meals in their homes. Is it permissible to eat if the food served is Halal (lawful)?Answer:Yes, it is permissible to eat from the food served by your Christian colleague, whether in his or another person’s home, provided that the food itself is not prohibited or its status is unknown. The principle regarding things is that they are permissible until it is proven otherwise. So, being a Christian does not prohibit his food, because Allah has made the food of the People of the Book lawful to us." }, { "title": "Obligations towards non-Muslim co-workers", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/obligations-towards-kafirs-co-workers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "You should invite them to Islam, enjoin Ma'ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) on them, and forbid them from Munkar (that which is unacceptable or disapproved of).", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:There are non-Muslims working with us in our company, who are Sikhs, Hindus, and Christians. What are our obligations to each other and how should we treat them, without becoming friends?Answer:You should invite them to Islam, enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) on them, and forbid them from Munkar (that which is unacceptable or disapproved of). You should return kindness with kindness, and gently attract them to Islam with good deeds. You should do this while disliking their Kufr (disbelief) and misguidance." }, { "title": "Take not as friends the people who incurred the Wrath of Allah", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-of-loyalty/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Allah forbids believers to establish with the Jews and other disbelievers an alliance of friendship, love, solidarity and support.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the meaning of Allah’s Saying: “Take not as friends the people who incurred the Wrath of Allâh (i.e. the Jews).” [al-Mumtahanah: 13] What is the meaning of aligning or allying oneself with them? Does it involve visiting, speaking and joking with them?Answer:Allah (Exalted be He) forbids believers to establish with the Jews and other disbelievers an alliance of friendship, love, solidarity and support. Moreover, believers are forbidden to take disbelievers as retinue of advisors, consultants or helpers even if they are not Muharibs (those at war with Muslims). Allah (Exalted be He) says, “You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself.” [al-Mujadilah: 22]He also says, “O you who believe! Take not as (your) Bitânah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayât (proofs, evidence, verses) if you understand.” [Aal Imran: 118]“Lo! You are the ones who love them but they love you not But if you remain patient and become Al-Muttaqûn [the pious - See V.2:2], not the least harm will their cunning do to you. Surely, Allâh surrounds all that they do.” [Aal Imran: 120]In addition, there are many similar texts from the Qur’an and Sunnah that promote the same meaning. However, Allah (Exalted be He) does not forbid the believers from repaying kindness shown by non-combatant disbelievers with kindness, or exchange of lawful benefits with them, such as purchase and sale, or to accept from them presents or gifts. Allah (Exalted be He) says, “Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allâh loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allâh forbids you to befriend them. And whosoever will befriend them, then such are the Zâlimûn (wrong-doers - those who disobey Allâh).” [al-Mumtahanah: 8-9]" }, { "title": "Loyalty to Kafirs that takes one out of Islam", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/loyalty-to-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Loyalties to disbelievers that render a Muslim a disbeliever is loving and supporting them against Muslims, but they do not include dealing with them justly", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What are the boundary lines of loyalties which when transgressed turn the doer into a Kafir (disbeliever), outside the pale of Islam? We hear that anyone who eats or sits with a Mushrik (one who associates others with Allah in His Divinity or worship), or uses the light of their lamps, or sharpens for them a pencil, or fills their inkwell is a Mushrik like them. We often deal with Jews and Christians because of citizenship and coexistence in one place. What are then the limits of loyalties which when transgressed renders the doer of the act a disbeliever? What are the books that deal with this matter in detail? Are loyalties to Allah and Muslims from the fundamental requirements of testifying that there is no god but Allah?Answer:Loyalties to disbelievers that render a Muslim a disbeliever is loving and supporting them against Muslims, but they do not include dealing with them justly, associating with them to call them to Islam, attending their meetings and traveling to their land for clarifying and spreading Islam." }, { "title": "Love for the Sake of Allah", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/love-for-allah-sake/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "Loving and hating for the Sake of Allah is the most trustworthy handhold in faith. However, loving for Allah's Sake is not limited to a particular person; rather, it should be for all believers.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:There is a brother in Islam whom I like very much, more than other brothers. Since having met him, I visit him more than the others. Is this considered love for the sake of Allah? I cooperate with him in distributing books and tapes. May Allah reward you!Answer:loving and hating for the Sake of Allah is the most trustworthy handhold in faith. However, loving for Allah’s Sake is not limited to a particular person; rather, it should be for all believers." }, { "title": "Ruling on haircuts that imitate disbelievers", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/haircuts-imitate-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "The Shari'ah has prohibited imitating disbelievers in their clothes, customs or morals, for this is a means of being influenced by them, inclining to and loving them, which is prohibited.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the ruling on haircuts worn by some young men nowadays, imitating the disbeliever Michael Jackson? What if it is done not intending to imitate him?Answer:The Shari’ah (Islamic Law) has prohibited imitating disbelievers in their clothes, customs or morals, for this is a means of being influenced by them, inclining to and loving them, which is prohibited. Therefore, it is not permissible to wear haircuts like that of Michael even if it is not intended to imitate him." }, { "title": "Ruling on granting the nationality of a Muslim country to a non-Muslim", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/granting-nationality-muslim-country-to-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible to grant a non-Muslim the nationality of a Muslim country provided that the danger of Fitnah (sedition) is secured and that his good intentions are sensed.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the ruling on granting the nationality of a Muslim country to a non-Muslim?Answer:It is permissible to grant a non-Muslim the nationality of a Muslim country provided that the danger of Fitnah (sedition) is secured and that his good intentions are sensed. However, he is not allowed to reside in Arabia unless he embraces Islam. This is based on the Prophet’s command to expel the non-Muslims from the Arabian Peninsula 1. Ahmad, vol. 1, p. 222; Al-Bukhari, Fat-h-ul-Bary, no. 3168; Muslim, no. 1637; and Al-Darimi, no. 2501. ↩ " }, { "title": "Dealing with a Dhimmy", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dealing-with-dhimmy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "The ideal way for Muslims when dealing with a Dhimmy is to honor the agreement made with them according to the Qur'anic verses and Hadith that command the fulfillment of agreements and dealing kindly and justly with them.", "category": ["fatwas","walabara","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the ideal way to deal with a Dhimmy (protected non-Muslim living under Islamic rule)? Should they be dealt with in the normal way?Answer:The ideal way for Muslims when dealing with a Dhimmy is to honor the agreement made with them according to the Ayahs (Qur’anic verses) and Hadith that command the fulfillment of agreements and dealing kindly and justly with them. Allah (Exalted be He) says: “Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allâh loves those who deal with equity.” [al-Mumtahanah: 8]Generally, we should talk politely to and treat kindly with them, except in what the Shari’ah (Islamic law) prohibits, such as initiating greetings with them, or allowing them to marry Muslim women or inherit from a Muslim, and other similar matters. For more details on the subject, please refer to “Ahkam Ahl Al-Dhimmah” by Ibn Qayyim Al-Jawziyyah (may Allah be merciful to him) and what the scholars have said on this matter." }, { "title": "Dealing with Christian neighbors", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dealing-with-christian-neighbors/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "It is permissible to treat Christian people who are at close proximity to you, neighbors or classmates, gently and help them do lawful things.", "category": ["fatwas","walabara","non-muslim"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Abdul-Aziz bin Abdullah Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:How should I deal with my Christian neighbors or classmates? Should I visit and congratulate them on their religious occasions?Answer:It is permissible to treat Christian people who are at close proximity to you, neighbors or classmates, gently and help them do lawful things. It is also permissible to visit them with the intention of calling them to the way of Allah, so that Allah may guide them to Islam. However, joining their festivals or congratulating them on such occasions is impermissible. Allah, (Glorified be He) says, “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” [Al-Maidah: 2] Joining their festivals, as well as taking them as intimate friends, is regarded a form of forbidden alliance." }, { "title": "Coercion on disbelief", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/coercion-on-disbelief/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "If coercion is actually existent, then the apparent declaration of disbelief is tolerated on condition that a person's heart is assured of faith", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Does verbal or practical coercion justify professing Kufr (disbelief)?Answer:If coercion is actually existent, then the apparent declaration of disbelief is tolerated on condition that a person’s heart is assured of faith, Allah (Exalted be He): “Whoever disbelieved in Allâh after his belief, except him who is forced thereto and whose heart is at rest with Faith; but such as open their breasts to disbelief, on them is wrath from Allâh, and theirs will be a great torment.” [an-Nahl: 106]" }, { "title": "Annulling Shahadah", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/annulling-shahadah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441 AH", "link": null, "summary": "What is the separating line between Kufr (disbelief) and Islam?", "category": ["misc"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the separating line between Kufr (disbelief) and Islam? What about a person who utters the Two Testimonies of Faith, and then commits actions that contradict them, is he a Muslim, despite his Salah (prayer) and way of life?Answer:The separating line between Kufr (disbelief) and Islam is uttering the Two Testimonies of Faith with truthfulness and sincerity and acting accordingly. Whoever fulfills this, is a Muslim and a believer. As for those who show hypocrisy and do not believe, or are insincere, they are not believers. As for those who utter them but act against them e.g. Seek the help of the dead in times of hardship and ease, prefer positive (man-made) laws to Allah’s revealed Law, or ridicule the Qur’an or the authentic Sunnah, they are disbelievers even if they utter the Two Testimonies of Faith, offer Salah and fast." }, { "title": "Abd Al-Muttalib's love for the Prophet", "date": "2020-07-27T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/abdul-muttalib-love-for-prophet/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 6, 1441", "link": null, "summary": "The care of 'Abdul-Muttalib, and protection of Abu Talib given to the Prophet (peace be upon him), and the latter's support for him should not lead us to love them.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I watched the TV series “The Grandfather of the Leader of Mankind,” which made me love ‘Abdul-Muttalib and Abu Talib. Allah knows that I loved them out of my love for the Messenger of Allah (peace be upon him). Am I sinful due to my love for them, knowing that they died without accepting Islam? Would you please advise me, may Allah cover you with His protection. Peace and blessings be upon our leader Muhammad, may Allah grant you peace.Answer:The care of ‘Abdul-Muttalib, and protection of Abu Talib given to the Prophet (peace be upon him), and the latter’s support for him should not lead us to love them, because ‘Abdul-Muttalib died while maintaining the religion of Jahiliyyah (pre-Islamic time of ignorance) which is Shirk (associating others with Allah in His Divinity or worship). As for Abu Talib, he knew the truth but did not act according to it and he refused to pronounce the Shahadah (Testimony of Faith) while dying when the Prophet (peace be upon him) asked him to. Rather, he said: “I am following the religion of ‘Abdul-Muttalib.” Consequently, we should detest and resent them for the sake of Allah." }, { "title": "The Salaf are Ahl-us-Sunnah wal-Jama'ah", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/salaf-are-ahlus-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "Salaf are Ahl-us-Sunnah wal-Jama'ah. Accordingly, it is permissible for a person to relate themselves to Salaf.", "category": ["manhaj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:Some people do not define themselves as Ahl-us-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) claiming that all people do so. They say that it is more accurate for Muslims to relate themselves to Salaf (righteous predecessors). Is this correct?Answer:Salaf are Ahl-us-Sunnah wal-Jama’ah. Accordingly, it is permissible for a person to relate themselves to Salaf. Doing so is correct, as it is equivalent to declaring oneself as one of Ahl-us-Sunnah wal-Jama’ah, a believer in Allah and the Last Day, and a follower of Sahabah (Companions of the Prophet). When one relates themselves to the Salaf they ascribe themselves to the people of truth, not falsehood. Thus, they must strive to be truthful." }, { "title": "Ruling on book of Deobandi Jama'at Tabligh entitled Tablighi Nisab", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sufi-books/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "Seeking the help of the dead for fulfilling needs of people is a major polytheistic act. Anyone who maintains other than that is committing major disbelief that drives him out of the pale of Islam.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I am a Muslim man living in Britain and want to follow the way of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) in all the affairs of my life. Accordingly, I tried to read some religious books written in the Urdu language. During my reading some books compiled by the renowned and prominent Indian scholar, who is a member of the Deobandis, Shaykh Muhammad Zakariyya Kandahlawy, a scholar of Hadith studies, I found that the fifth chapter of his book Tablighi Nisab, p. 113, containing a story the author quoted from the book entitled “Rawnaq Al-Majalis”. It relates an account of a merchant who died and his wealth was distributed between his two sons.In addition to the wealth, the deceased also left the hair of the Prophet’s head which the younger son took and gave up his share in the legacy to his elder brother. A short time later, the son who took the money went bankrupt whereas the younger brother became very rich. The story continues to say that after the death of this brother who took the hair of the Prophet, some benevolent people had a dream of the Prophet (peace be upon him) and the Prophet told him that whoever has a certain need should go to the grave of the younger brother and supplicate to Allah at the grave and their need will be fulfilled. This story is quoted from the book “Tabligh Nisab.”I have also read another book titled “The History of the Shaykhs of Jathat” by the same author Shaykh Muhammad Zakariyya, (p. 232) where he mentions that while Shaykh Hajji Imdadullah Muhajir Makki was on his deathbed, one of his followers who was deeply sad and moved by him visited him. However, he addressed him saying, “Do not be sad; the ascetic servant does not die; he only moves from a place to another and he fulfils people’s need while in his grave exactly as he was alive. Quoted from “The History of Shaykhs of Jathat.”I would like to hear Your opinions in this regard.Is the author who relates this story still a Muslim after the creed evidently manifested in his books? Kindly, clarify the point and substantiate your argument with the relevant evidence from the Qur’an and the Sunnah. If he is not considered a Muslim, then what is the evidence from the Qur’an and the Sunnah that he is a renegade?Answer:The content these books impart like the accounts you mentioned in the question about the false innovations in religion and superstitions are groundless, for there is no evidence in their support in Allah’s Book and the Sunnah of His Prophet. Only those of false nature and blind vision may adopt these beliefs. As for claiming that the Prophet’s hair still exists and brings richness to whoever possesses it, and the claim of seeing the Prophet in dream and the advice the Prophet gave to supplicate by this man’s grave, these are baseless lies.It is authentically reported that the Prophet (peace be upon him) said, “Satan does not assume my form.”1 Thus, how can the Prophet advise people to supplicate to Allah by the graves? Indeed, it is he who forbade that during his life and warned against it vehemently. He even warned against extreme beliefs in prophets and righteous people and against invoking them after their death. The Prophet (peace be upon him) died after conveying the religion of Allah in full, thus the religion accepts no addition or omission. Believing that Du’as (supplications) beside graves are answered is an innovated and baseless Bid’ah. It may even lead to major Shirk if a person seeks the help of the dead buried in the grave alone or besides Allah, or believed that the deceased may benefit or harm them.It is Allah Alone Who brings about benefit and lets harm occur. Likewise, believing that the devoted servant does not die and only moves from a place to another where he fulfills people’s needs while in his grave just as he was alive, is false and a groundless belief of the deviant sects of Sufism. Texts of the Qur’an and authentic Hadith indicate that every human will eventually die, for Allah (Exalted be He) says, “Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die.” [al-Zumar: 30]He (Exalted be He) says, “And We granted not to any human being immortality before you (O Muhammad صلى الله عليه وسلم): then if you die, would they live forever? Everyone is going to taste death” [al-Anbiya: 34-35]Furthermore, the authentic Hadith in this regard state that when a person dies, all his deeds come to an end except for three: “beneficial knowledge, a righteous son who prays for him, or ongoing charity.” If the deceased in his grave can not ward off or bring benefit for himself, he can not do that for another a fortiori. It is not permissible to seek the fulfillment of needs from anyone other than Allah, for He is the only One able to grant such needs.Seeking the help of the dead for fulfilling needs of people is a major polytheistic act. Anyone who maintains other than that is committing major disbelief that drives him out of the pale of Islam, Allah forbid! Indeed, he denies the authentic evidence of the Qur’an and the Sunnah of the Prophet (peace be upon him). Therefore, anyone who does that must sincerely repent to Allah and resolve not to commit such acts again. He should follow the way of the early righteous Muslims to gain Allah’s content and escape His punishment. Al-Bukhari, Sahih, Book on knowledge, no. 110; Muslim, Sahih, Book on dreams, no. 2266; Al-Tirmidhy, Sunan, Book on dreams, no. 2280; Abu Dawud, Sunan, Book on manners, no. 5023; Ibn Majah, Sunan, Book on dream interpretation, no. 3901; and Ahmad, Musnad, vol. 5, p. 306. ↩ " }, { "title": "Ruling on turning a wife against her husband", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-turning-wife-against-her-husband/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "It is Haram to turn a wife against her husband, based on the evidence reported in this regard.", "category": ["marriage","divorce"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Abdul-Aziz ibn Baz","Shaykh Abdul-Razzaq al-Afifi","Shaykh Abdullah ibn Ghudayyan"], "muftis": null, "content": "Question:A woman’s family is turning her against her husband, preventing her from going to him by force, and threatening her. Even more, they are asking him to divorce her. What is the ruling of Islam on people who do these acts nowadays? Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar). May Allah reward you.Answer:It is Haram (prohibited) to turn a wife against her husband, based on the evidence reported in this regard. Anyone who does that has committed a sin and an evil act of Fisq (flagrant violation of Islamic law)." }, { "title": "Ruling on sitting with Mubtadi's (ones who introduces innovations in religion)", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-sitting-with-people-of-bidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441 AH", "link": null, "summary": "It is not permissible for you to sit with or consider them friends. You have to forbid them from doing such Bid'ahs and warn them against their dangers. May Allah protect us!", "category": ["misc"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it permissible to sit with people who indulge in Bid’ahs (innovations in religion) and participate in their lessons?Answer:It is not permissible for you to sit with or consider them friends. You have to forbid them from doing such Bid’ahs and warn them against their dangers. May Allah protect us!" }, { "title": "Ruling on loyalty to the Mushrik family", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-royalty-to-mushrik-family/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "If one knows true Islam and Allah helps him accept it, one should not be loyal to people of Shirk nor be endeared to them even if they are the closest relatives.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What should a son do who was raised by an ignorant family then he learned Islamic knowledge and informed his family of Haram (prohibited) and Halal (lawful) matters but his father refused claiming that they practice what they found their fathers following and that they do like what others do? Should this son do good to his parents brothers or not?Answer:If one knows true Islam and Allah helps him accept it, one should not be loyal to people of Shirk (ascribing partners to Allah in worship) nor be endeared to them even if they are the closest relatives. Allah (may He be Exalted says: “You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people).” (Al-Mujadilah: 22)However, this son must call his family to Allah and urge them to do what is good and be patient in doing so. Perhaps Allah will guide them at his hands and he will take a reward equal to theirs." }, { "title": "Ruling on neglecting Tawhid", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-neglecting-tawhid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "Being knowledgeable of Tawhid is of fundamental importance. It is the basis of religion that Muslims know the meaning of La ilaha illa Allah; Muhammad Rasulullah, none has the right to be worshipped but Allah, Muhammad is the final Messenger of Allah.", "category": ["fatwas","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:Your Eminence Shaykh! Could you please clarify the importance of Tawhid (belief in the Oneness of Allah/ monotheism)? It is worth mentioning that nowadays many young people are negligent of it.Answer:Being knowledgeable of Tawhid is of fundamental importance. It is the basis of Din (religion) that Muslims know the meaning of La ilaha illa Allah; Muhammadun Rasulullah (none has the right to be worshipped but Allah, Muhammad is the (final) Messenger of Allah). This is the most important obligation on Muslims. It is the first thing to which all Messengers, including our Prophet (peace be upon him) called their people. All Messengers called their people to understand the meaning of the Shahadah (Testimony of Faith), to give up worshiping idols, and to worship Allah Alone. This is the first thing to which all Messengers called their people.It is the main obligation of every Mukallaf (person meeting the conditions to be held legally accountable for their actions); to believe in Tawhid and worship Allah Alone for Allah (Exalted be He) says: “So know (O Muhammad صلى الله عليه وسلم) that, Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin” [Muhammad: 19]“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.” [al-Isra: 23]“Worship Allâh and join none with Him (in worship); and do good to parents” [An-Nisa: 26]Allah (Exalted be He) also says: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).” [an-Nahl: 36]Each Mukallaf has to acquire comprehensive understanding of Din (Religion), to worship Allah Alone, and to know the meaning of La Ilaha Illa Allah; Muhammadun Rasulullah. In fact, the meaning of La Ilaha Illa Allah is to believe in Tawhid, be sincere to Him (Exalted be He), worship Him Alone, and believe that Allah is the True God which is the basis of Din as Allah (Glorified be He) says: “That is because Allâh, He is the Truth, and that which they invoke besides Him is Al-Bâtil (falsehood, Satan and all other false deities)” [Luqman: 30]Every Mukallaf also has to believe that Muhammad ibn ‘Abdullah ibn Al-Muttalib (peace be upon him) is the true Messenger of Allah, that it is obligatory to imitate him and follow his way, and that (good) deeds are only accepted when two conditions are met, i.e., sincerity to Allah (Glorified be He) and following the example of His Prophet (peace be upon him)." }, { "title": "Ruling on befriending with those who worship the graves", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-makes-friend-graveworshipper/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "You should call those whom you mentioned to the path of Allah, show them their manifest error, and advise them, may Allah guide them to the right path. If they respond positively, all praise be to Allah.", "category": ["fatwas","walabara","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Abdul-Aziz bin Abdullah Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"}]}, "content": "Question:There is no doubt regarding the Kufr (disbelief) of those who worship graves, pious people, including the Sahabah (Companions of the Prophet) and others, or those who supplicate anyone other than Allah, the Exalted. What should my attitude be toward he who holds this creed, defends it, and admits the name of the group who holds the ‘Aqidah (creed) previously mentioned? Should I greet him? If he greets me, should I reply, or should I renounce him, oppose him, and show people how dangerous he is? Would you please tell me what to do in this respect?Answer:You should call those whom you mentioned to the path of Allah, show them their manifest error, and advise them, may Allah guide them to the right path. If they respond positively, all praise be to Allah. If not, keep away from them, do not initiate the greeting, do not return it, or even answer them. Allah, Glorified be He, states, “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone”” [al-Mumtahanah: 4]" }, { "title": "Ruling on joining Jama'at Tabligh", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-joining-tabligi-jamaat/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "The acts of the group you mentioned count as Bid'ahs (innovations in religion). You are not allowed to join them unless they adhere to the teachings stated in the Book of Allah and in the Sunnah and stop observing Bid'ah in deeds, words and beliefs.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I joined this group and made use of the knowledge they provide. However, they observe some acts that are not mentioned in the Book of Allah or in the Sunnah. The following are some examples: Forming circles of two people or more inside the Masjid (mosque) to study the last ten Surahs of the Qur’an and whenever they go out on a mission they have to perform this task mentioned above. Continuous performance of I’tikaf on Thursdays. Determining certain days for setting out for Da’wah, three days of every month, forty days of every year, and four months during one’s lifetime. Continuous collective supplication after each time of making Da’wah.If I join this group, what should I do with these acts which are not mentioned in the Book of Allah or in the Sunnah? Furthermore, changing the group’s method is impossible. Please, advise.Answer:The acts of the group you mentioned count as Bid’ahs (innovations in religion). You are not allowed to join them unless they adhere to the teachings stated in the Book of Allah and in the Sunnah and stop observing Bid’ah in deeds, words and beliefs." }, { "title": "Ruling on initiating Salam with non-Muslims", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-initiating-salam-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "It is not permissible to greet a disbeliever first even if they occupy high positions, because of the general prohibition mentioned in the Hadith", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}]}, "content": "Question:Is it permissible to begin greeting a disbeliever, especially if they are of high positions such as a professor in a university?Answer:It is not permissible to greet a disbeliever first even if they occupy high positions, because of the general prohibition mentioned in the Hadith such as the saying of the Prophet (peace be upon him), “Do not start greeting the Jews and the Christians before they greet you…” (Related by Muslim) 1 Sahih Muslim [Book on greetings] no. 2167; Al-Tirmidhi [Book on asking permission and manners] no. 2700; Abu Dawud [Book on manners] no. 5205; Musnad Ahmad p. 2/525. ↩ " }, { "title": "Ruling on hating the Salafis", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-hating-salafis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "It is impermissible for you to either be in his company or associate with him. You should rather condemn him and warn people against him.", "category": ["fatwas","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:There are some partisans who call for applying the Islamic Shari’ah though they are completely opposite to that. They have diluted Islam and consider those who do not embrace their thoughts, even if they are opposite to the Qur’an and Sunnah, as enemies of Islam. In addition, their hatred to Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream), is deeply rooted, especially Salafis (those who following the way of the righteous predecessors). They insult and abuse them to the extent that they blaspheme their leadership figures labeling them as backward and intolerant. Is it permissible to support them or ask their advice? Or should they be disciplined by abandoning them?Answer:Any Da’i (caller to Islam) who does not adhere to the Manhaj (methodology) of the Messengers and that of their followers concerning Da’wah (calling to Islam), and follows the Manhaj of misleading sects which introduce bid’ahs (deviant innovations in religion) such as Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief) and Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) - it is impermissible for you to either be in his company or associate with him. You should rather condemn him and warn people against him." }, { "title": "Ruling on those contradicts decisive texts from the Qur'an and authentic Hadith", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-contradicts-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "It is unlawful to support or ally oneself with him. It is the duty of the people qualified to advise and instruct others to admonish and guide him to the truth and establish against him the Evidence from Allah.", "category": ["fatwas","walabara"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:What is the opinion of the knowledgeable scholars on a man who contradicts decisive texts from the Qur’an and authentic Hadith? Upon receiving advice and admonition, he says: “There is nothing wrong with what I do.” If he judges among people, he gives false judgments contradicting the Qur’an and Hadith. This ruler rarely performs Salah (Prayer) or Sawm (Fast). Moreover, he allies himself with disbelievers, wicked people and followers of corrupted creeds. He permits what has been forbidden by Allah, like vowing to other than Allah, drinking alcohol, dealing in Riba (usury/interest), taking bribes, dishonest and illegal transactions.He also mocks the religiously committed sincere scholars. He says that they are crazy people. Moreover, he seeks to be a ruler by rallying people around him, through lavish spending on them. People are inclined in his favor because he brings them benefits such as acquitting criminals, jailing their opponents and punishing innocent people. After winning, he makes illegal intercession with judges to acquit criminals and punish innocent people. He lavishes his money on evil things. People come to congratulate him, singing and beating drums.Is supporting or allying oneself with such a person permissible or prohibited in the purified Shari‘ah? Is this man still judged to be a Muslim or outside the pale of Islam? Guide us to the truth! May Allah grant you the best reward in the everlasting abode. I am submitting this question to spread your answer on it all over Pakistan. Therefore, we beg for a speedy answer from your eminence.Answer:If the reality is as you mentioned, then the person in question who has such a character is a Kafir (disbeliever), whose Kufr (disbelief) has cast him outside the pale of Islam. It is unlawful to support or ally oneself with him. It is the duty of the people qualified to advise and instruct others to admonish and guide him to the truth and establish against him the Evidence from Allah. If he persists in his aberration, the Muslim ruler should inflict on him the punishment laid down by Shari‘ah." }, { "title": "Ruling on attending mushrik weddings", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-attending-mushrik-weddings/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "It is not permissible to share in their (Disbelievers) occasions, which involve Shirk (associating others with Allah in His Divinity or worship) or Bid'ah (innovation in Islam).", "category": ["fatwas","walabara","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz bin Abdullah Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Is it permissible for a Muslim who believes in one God to participate in the wedding ceremonies of Mushriks (those who associate others with Allah in His Divinity or worship), and help them arrange such ceremonies on account of a blood or marriage relationship, or the like? Also, is it permissible to attend their funerals, without praying for their dead, and the burial? Is it permissible to sit and commiserate with them?Answer:It is not permissible to share in their occasions, which involve Shirk (associating others with Allah in His Divinity or worship) or Bid’ah (innovation in Islam). Moreover, it is not permissible to follow their funeral processions; because this is a type of forbidden association with them." }, { "title": "The Islamic Ruling on the Ideology of Khomeini and the Iranian State", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/islamic-ruling-on-the-ideology-of-khomeini/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": null, "summary": "As to the claim that in today's Muslim world Iran is the only state that abides by Allah's rules and that there is no true Muslim leader but Ayatollah Khomeini, it is a lie.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:A love for Ayatollah Khomeini and his Iranian Shiite revolution has spread among the Muslim youth in Nigeria. These young people believe that there is no country in the Islamic world that rules by what Allah has revealed except for the Iranian state, and that there is no Muslim head of state except for Ayatollah Khomeini. Now, their dawah (propagation) has begun to spread in Nigeria.Therefore, we request from you a sufficient and clear explanation regarding the reality of the Iranian Shiites, the head of this state, Ayatollah Khomeini, and what he calls to. If Allah wills, once we receive this, we will try to translate it into our Hausa language and into English so that we can rid our country of this ideology; this is because the Iranian Republic sends many books to the Muslims in Nigeria every month.Please give us a religious ruling (fatwa), may Allah reward you with goodness and bless you.Answer:What these young men have claimed—that there is no country in the Islamic world that rules by what Allah has revealed except for the Iranian state, and that there is no Muslim head of state except for Ayatollah Khomeini—is a false claim. In fact, it is a lie and a fabrication, to which the reality of the Iranian state and its leader, in both creed and knowledge, bears witness.The Twelver Imamah Shiites have recorded in their books, narrating from their Imams, that the Qur’an compiled by Uthman ibn Affan (may Allah be pleased with him) through the memorizers of the Qur’an among the Companions is distorted by additions, omissions, the altering of some of its words and phrases, and the deletion of certain verses and chapters. Anyone who reads the book Fasl al-Khitab fi Tahrif Kitab Rabb al-Arbab (The Decisive Word on the Distortion of the Book of the Lord of Lords), authored by Husayn ibn Muhammad Taqi al-Nuri al-Tabarsi regarding the distortion of the Qur’an, or similar works written to support the Rafidah and reinforce their school of thought—such as Minhaj al-Karamah by Ibn al-Mutahhar—will know this.Furthermore, they turn away from the compilations of authentic Sunnah, such as Sahih al-Bukhari and Sahih Muslim. They do not consider them references for deriving rulings in creed (aqidah) or jurisprudence (fiqh), nor do they rely on them for interpreting and clarifying the Qur’an. Instead, they have innovated books of Hadith and established flawed foundational principles for themselves to determine what is weak, in their estimation, from what is authentic. They have made it one of their foundational principles to refer to the sayings of their twelve “infallible” Imams, as they claim.So, from where would they acquire the knowledge of the mutawatir (mass-transmitted) Qur’an, the authentic Sunnah, and the established rules and rulings of Sharia to apply to the affairs of the Iranian nation they govern?!How can it be said, despite all of this, that “there is no Muslim head of state except for Ayatollah Khomeini,” when he himself states in his book Al-Hukuman al-Islamiyyah (Islamic Government) under the chapter title The Universal Guardianship (Wilayah Takwiniyyah), page 52:“Indeed, the Imams have a praised station, a lofty status, and a universal caliphate to whose guardianship and control every atom of this universe submits. And it is a necessity of our school of thought that our Imams hold a station that no proximate angel nor any sent Prophet can reach.”This is indeed a blatant lie and a manifest slander.We advise you to read the book Mukhtasar al-Tuhfah al-Ithna Ashariyyah by the scholar Mahmud Shukri al-Alusi, the treatise Al-Khutoot al-Aredah (The Broad Outlines) by Muhibb al-Din al-Khatib, the book Minhaj as-Sunnah an-Nabawiyyah fi Naqd Kalam ash-Shiah wal-Qadariyyah by the scholar Sheikh Ahmad ibn Abd al-Halim ibn Taymiyyah, and the book Al-Muntaqa min Minhaj as-Sunnah by Al-Dhahabi.And with Allah lies all success. May Allah send blessings and peace upon our Prophet Muhammad, his family, and his companions." }, { "title": "False story made by the Sufi Shaykh of Jama'at Tabligh", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/false-story/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "It is not permissible to read the book of Fada'il A'mal (Faza'il-e-A'mal) or any similar book that contains superstitions and lies to the people in Masjids or elsewhere, for this implies misleading people and spreading superstitions among them.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Shaykh Muhammad Zakariyya Kandahlwi (a Deobandi scholar) is one of the most famous religious scholars in India and Pakistan, especially among the followers of Jama’at Tabligh. He has numerous publications; of which is: Fada’il A’mal (Faza’il-e-A’mal), which is read in the religious circles of Jama’at Tabligh, and which the members of the group consider as Sahih Al-Bukhari.I was one of them. While reading this book, I found that some narrations are incomprehensible and unbelievable. Therefore, I refer my problem to your Eminent Committee, hoping that you could solve it. These narrations include the one reported by Ahmad Al-Rifa’i in which he claims that after performing Hajj, he visited the grave of the Messenger (peace be upon him) and recited the following lines: “When I was away, I would send my soulon my behalf to the ground to kiss Now that I am here body and soul extend your right hand to me to kiss” After reading them, the right hand of the Messenger (peace be upon him) came out and he kissed it.This is mentioned in the book entitled Al-Hawy by Al-Suyuti. He also claims that nine thousand Muslims witnessed this great incident and saw the blessed hand, including Shaykh ‘Abdul-Qadir Jilany (may Allah be merciful to him) who was there in that place in Al-Masjid Al-Nabawi (the Prophet’s Mosque in Al-Madinah).In the light of this story, I would like to raise the following questions: Is this a real or baseless story? What is your opinion concerning the book entitled Al-Hawy by Al-Suyuty in which this story is mentioned? If the story is not true, is it permissible to offer Salah (Prayer) behind the Imam (the one who leads congregational Prayer) who narrates and believes in this story? Is it permissible to read such books in the religious circles held in Masjids (mosques), as this book is read in the Masjids of Britain by Jama’at Al-Tabligh? It is also widespread in the Kingdom of Saudi Arabia, particularly in Al-Madinah Al-Munawwarah, as the author of the book lived there for a long time.Your Eminence, could you please guide us to the satisfactory answer so that I could translate it into the local languages and distribute it among my friends, colleagues and all Muslims I talk with in this regard?Answer:This story is false and utterly baseless. The basic ruling concerning the dead; a prophet or otherwise, is that he cannot move in his grave. What is claimed that the Prophet (peace be upon him) extended out his hand to Al-Rifa’i or any one else is not true; rather, it is a baseless Wahm (illusion), which should not be believed.He (peace be upon him) did not extend his hands to Abu Bakr, ‘Umar or any other one of the Sahabah (Companions of the Prophet). One should not be deceived by mentioning this story by Al-Suyuti in his book Al-Hawy, for according to many scholars, Al Suyuti did not check the authenticity of the narrations he reported in his books.Moreover, it is not permissible to offer Salah behind an Imam who believes in this story, for he is imperfect with regard to his ‘Aqidah (creed) and believes in superstitions. It is not permissible to read the book of Fada’il A’mal or any similar book that contains superstitions and lies to the people in Masjids or elsewhere, for this implies misleading people and spreading superstitions among them. May Allah (Glorified and Exalted be He) guide all Muslims to the truth. He is All-Hearer and Responsive!" }, { "title": "Advice to Jama'at Tabligh and Al-Ikhwan Al-Muslimun", "date": "2020-07-26T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/advice-to-tablighis-ikhwanis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 5, 1441", "link": null, "summary": "They all have some defects. They should judge themselves, adhere to the truth and fulfill the obligations of Tawhid (belief in the Oneness of Allah), Iman (faith) and sincerity towards Allah and following His Shari'ah as indicated in the Qur'an and Sunnah. ", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Someone asks about the Islamic groups such as Jama’at Tabligh and the Muslim Brotherhood Group (al-Ikhwan al-Muslimun). Are these groups considered to be among Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream)?Answer:They all have some defects. They should judge themselves, adhere to the truth and fulfill the obligations of Tawhid (belief in the Oneness of Allah), Iman (faith) and sincerity towards Allah and following His Shari’ah as indicated in the Qur’an and Sunnah.~> The Muslim Brotherhood must, wherever they are, rule according to Allah’s Shari’ah, hold fast to the Din (religion/ Islam) of Allah in words, deeds, and creed and beware of going against this Shari’ah.~> Similarly, Jama’at Tabligh must shun the practices adopted by their forefathers such as glorifying the graves, constructing buildings or Masjids (mosques) over them, invoking and seeking help from the dead. They should beware of these acts as they are evil and are major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam). The new generation or successors of this group does useful activities for people and must purified it from such practices that adopted by their forefathers. They, therefore, must demonstrate Tawhid and reject the aberrant ‘Aqidah (creed) adopted by their forefathers." }, { "title": "Ruling on attacking scholars", "date": "2020-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-attacking-scholars/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 4, 1441 AH", "link": null, "summary": "Abusing scholars unjustly and ascribing them to innovations and Fisq (flagrant violation of Islamic law) or belittling their status and degrading their opinions are of the most grievous kinds of injustice", "category": ["fitnahs"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Some people claim that they are following the way of Salaf (righteous predecessors), but they are constantly attacking scholars and accuse them of introducing innovations in the religion. It is as if their tongues are created to utter such accusations despite their claim that they follow the Salaf. Now, I would like to ask Your Eminence, may Allah keep you safe: What is the true concept of Salafiyyah, and its attitude towards the modern Islamic sects? May Allah reward you the best reward for benefiting Muslims. Indeed, He is the All-Hearer of supplication.Answer:If the reality is as you have mentioned, then attacking scholars and ascribing them to innovations is not the way of the Salaf, who were the best of this Ummah (nation). Rather, theirs is the way of adhering to the teachings of the Qur’an and the Sunnah as well as understanding the religion of Islam in the same manner of the Sahabah (Companions of the Prophet) and those who follow them in righteousness who called to Allah with wisdom, fair preaching, and arguing in a way that is best. This also necessitates acting according to what is preached and the principal rulings of Islam, calling to co-operation in good and union of all Muslims on the truth in addition to avoiding all causes of dissention, such as grudges, envy, and abusing people’s honor, as well as other reasons that separate Muslims into sects and groups that curse and abuse each other.Allah (Exalted be He) says, “And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves, and remember Allah’s Favor on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” [Aal ‘Imran: 103-105]Furthermore, it is authentically reported that the Prophet (peace be upon him) said: “Do not renegade (as) disbelievers after me, striking the necks (cutting the throats) of one another.” 1.There are more Ayahs and Hadiths that dispraise dissention and its reasons. Thus, securing the honor of Muslims is necessarily admitted religious obligation. They should not be violated or abused. It is also worse to violate the honor of Muslim scholars, who benefit Muslims with their knowledge. There are many texts of the two noble revelations pointing out to their revered status. Allah (Glorified be He) mentions them as the witnesses to His Oneness when He (Exalted be He) says: “Allah bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in Justice. Lâ ilâha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.” [Aal ‘Imran 3:18].Abusing scholars unjustly and ascribing them to innovations and Fisq (flagrant violation of Islamic law) or belittling their status and degrading their opinions are of the most grievous kinds of injustice; rather this might stir Fitnah and ward off Muslims from seeking to learn matters of their Din (religion) and all the goodness spread by such scholars, regardless of the great harm this will affect on the spread of the sanctified Shar’i.If the trustworthiness of those who preach such beneficial knowledge is blemished, this will definitely affect the knowledge seekers and their readiness to receive such knowledge. This is similar to criticizing the Sahabah of the Messenger of Allah by some whimsical people. The Companions are the witnesses that the Prophet of this Ummah (peace and blessings of Allah be upon him) did conveyed his message and the Shari’ah of Allah.If the trustworthiness of the witness is abused, the same happens to the person who is witnessed. It is obligatory upon the Muslim to adhere to the high manners of Islam and its rulings, hold the tongue from abusing knowledgeable scholars, repent to Allah (Exalted be He) and pay the due rights to their owners. However, if a scholar wrongly judges a legal matter, this should not be a pretext to underestimate his knowledge, as knowing what is right is by referring to the knowledgeable people who are known for their religion and sound creed.The Muslim should not listen to an ignorant person who may misguide him while he is unaware. Musnad Ahmad, vol. 4, pp. 358, 363, and 366; Al-Bukhari, vol. 1, p. 38, vol. 5, p. 126, vol. 8, pp. 36 and 91; Muslim, vol. 1, p. 82, no. 65; Al-Nasa’i, vol. 7, pp. 127-128, no. 4131; Ibn Majah, vol. 2, p. 1300, no. 3942; and Al-Darimi, vol. 2, p. 69. ↩ " }, { "title": "The duty of a Muslim is to follow the teachings of the Qur'an and Sunnah", "date": "2020-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/being-muslim-is-to-follow-quran-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 4, 1441", "link": null, "summary": "The duty of every Muslim is to adhere to what came in the Book of Allah and the Sunnah of His Messenger in words, deeds, and beliefs.", "category": ["manhaj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Should every Muslim join an Islamic group that has an Amir (leader), although this may lead to division and conflict among Muslims, as Allah says (what means): “…and do not dispute (with one another) lest you lose courage” [al-Anfal: 46]?Answer:The duty of every Muslim is to adhere to what came in the Book of Allah and the Sunnah of His Messenger (peace be upon him) in words, deeds, and beliefs. A Muslim should also love and hate, show allegiance and enmity for the sake of Allah. And as far as ability goes, a Muslim should care to be the closest of all people to the truth." }, { "title": "Adhering to the Sunnah and following the Salaf", "date": "2020-07-25T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/adhering-the-sunnah-following-salaf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 4, 1441", "link": null, "summary": "The Muslim youth have to seek beneficial knowledge from trustworthy scholars & adhere to the Sunnah as well as belonging to the mainstream Muslims who are following the way of the Salaf and averting all suspicious and vague trends.", "category": ["manhaj","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:A father asks his son to stay away from the trend of Islamic awakening but the son refuses, for this trend abides by Allah’s orders, will he be committing a sin if he disobeys his father, bearing in mind that the said father thinks that the Islamic awakening trend and its members have gone astray and they got such ideas from outside the country.Answer:The Muslim youth have to seek beneficial knowledge from trustworthy scholars and adhere to the Sunnah as well as belonging to the mainstream Muslims who are following the way of the Salaf (righteous predecessors) and averting all suspicious and vague trends. A Muslim person has to behave leniently and kindly to their parents and obey them, but not in disobedience of Allah as well as behaving benevolently to his family and Muslim brethren." }, { "title": "Introduction to Islam", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/knowing-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 03, 1441", "link": null, "summary": "The origin and basis of the Islam is Tawhid or belief in the Oneness of Allah and devoting all worship to Allah alone.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Praise be to Allah, the Lord of Creation and the good end is for Al-Muttaqin (the pious) and peace and blessings be upon His beloved Servant, Messenger, and His chosen one amongst His creatures, our Prophet, and leader Muhammad ibn ‘Abdullah, and upon his family and Companions and those who follow his example and guidance until the Day of Judgment.Allah (Glorified and Exalted be He) sent His Prophet Muhammad (peace be upon him) with guidance and the way of truth i.e. Islam, with which Allah sent all the Messengers. Allah (Glorified and Exalted be He) says: “Truly, the religion with Allâh is Islâm.” [Aal Imran: 19]Allah (Glorified be He) also says “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal Imran: 85]Islam is the Din of Allah with which He sent all Messengers from Noah until the last of them; Prophet Muhammad (peace be upon him). It was the religion of our father Adam whom Allah sent for himself and his offspring as a Prophet with a Shari’ah, which He taught and legislated for him. He and his offspring held fast to it till Allah sent Prophet Noah (peace be upon him). Islam means submitting oneself to Allah and obeying His orders and avoiding what He forbade. This is the Din of Islam.The origin and basis of the Islam is Tawhid (belief in the Oneness of Allah (Glorified and Exalted be He)) and devoting all worship to Allah alone (may He be Praised and Glorified). This is the basis of the Din of Islam: Worship is to be directed to Allah alone, including supplication, fear, hope, prayer, fasting, slaughtering sacrificial animals, vowing, and other rites. All this is to be offered for Allah Alone. Messengers were sent by Allah for this mission. Allah (Glorified and Exalted be He) says: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).”” [an-Nal: 36]“Worship Allâh” means testifying that none is worthy of worship except Allah. “…and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).” namely, abandon the worship of all things other than Allah. Taghut refers to anything worshipped beside Allah, including trees, stones, idols, planets, etc. All these are considered Taghut (false gods). If those worshipped do not agree to this, such as the Prophets, the angels, and the righteous people, then the Taghut (false gods) is Satan who calls for worshipping them and makes this seem fair to people, where the worshipped being is innocent of this.The basis of the Islam is thus devotion of worship to Allah Alone without associating partners with Him and rejection of the worship of other than Him i.e. to condemn worshipping other than Him and to believe that this is false and Shirk (associating others with Allah in His Divinity or worship).This was the mission with which Allah sent all the Messengers from Noah until their last and seal Prophet Muhammad (peace be upon him). Islam is the Shari’ah that Allah taught and legislated for Adam, who worshipped Allah alone. His offspring continued on his Din (peace be upon him) till some of them committed Shirk (associating others with Allah in His Divinity or worship) during the time of Prophet Noah (peace be upon him).Every Messenger informed his Ummah (community) that he was sent to command them to testify that there is no God except Allah and to devote worship to Him. Noah (peace be upon him) said to his people: “Worship Allâh! You have no other Ilâh (God) but Him.” [Al-A’raf: 59]The same message was conveyed by Prophets Hud, Salih, Shu’ayb, Ibrahim, Lut, and all other Prophets. They all said to their people: “Worship Allâh! You have no other Ilâh (God) but Him. (Lâ ilâha illallâh: none has the right to be worshipped but Allâh).”Moses (peace be upon him) said to his people: “Worship Allâh! You have no other Ilâh (God) but Him.” [al-A’raf: 59]“Your Ilâh (God) is only Allâh, (the One) Lâ ilâha illa Huwa (none has the right to be worshipped but He). He has full knowledge of all things.” [TaHa: 98]‘Isa ibn Maryam (Jesus, the son of Mary) (peace be upon him) also said to his people: “Never did I say to them aught except what You (Allâh) did command me to say: ‘Worship Allâh, my Lord and your Lord.’ [al-Maidah: 117]When Allah sent him, Muhammad (peace be upon him) also said to his people: “Worship Allâh! You have no other Ilâh (God) but Him.” [al-A’raf: 59] He would teach them saying: “O people! Say: There is no god but Allah so that you will be successful.” 1This was the mission of all Prophets. They called the nations to testify that there is no God but Allah and to worship Him Alone and to supplicate Him Alone to fulfill their needs, to rely on Him Alone, to fear Him Alone, to hope for Paradise and ask Him Alone for it; to ask Him Alone to rescue them from the Fire, to seek sustenance and health from Him Alone, to fear, hope in, pray for, fast for, slaughter sacrificial animals, and vow for Him Alone hoping for His reward and fearing His punishment.Muhammad (peace be upon him) remained amongst his people in Makkah for ten years calling them, first of all, to testify that there is no God except Allah Alone and forbidding them from associating others with Him i.e. loving things other than Allah, such as trees, stones, idols, etc. He would say to them: “O people, say: “There is no one who has the right to be worshipped except Allah,” you will prosper.” Related by Ahmad, Musnad, Section on the Hadiths narrated by Meccan narrators, Chapter on the hadiths narrated by Rabi’ah ibn ‘Abbad Al-Dayli (may Allah be pleased with him), no. 15593, in the following wording: “O people,…”; and Ibn Hibban, vol. 14, p. 6562. ↩ " }, { "title": "Correct 'Aqidah and its antithesis", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/correct-aqidah/", "layout": "post", "publisher": null, "mp3": "", "hijri": "Dhul-Hijjah 03, 1441", "link": "https://binbaz.org.sa/articles/1/%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D8%A7%D9%84%D8%B5%D8%AD%D9%8A%D8%AD%D8%A9-%D9%88%D9%85%D8%A7-%D9%8A%D8%B6%D8%A7%D8%AF%D9%87%D8%A7", "summary": "One of the bases of Iman is to believe in the Perfectly Magnificent Names of Allah and His Sublime Attributes that are stated in His Glorious Book and are authentically reported from the Prophet without Tahrif, Ta'til, Takyif or Tamthil.", "category": ["muqolat"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.Since sound ‘Aqidah (creed) is the main origin of Islam and the basis of the religion, I found it suitable to make it the topic of this lecture. It is well established by textual proofs from the Qur’an and the Sunnah that the actions and words of a human are only valid and accepted when they are based on sound ‘Aqidah. If the ‘Aqidah is not sound, all actions and words are void.Allah (Exalted be He) says: “And whosoever disbelieves in Faith [i.e. in the Oneness of Allâh and in all the other Articles of Faith i.e. His (Allâh’s) Angels, His Holy Books, His Messengers, the Day of Resurrection and Al-Qadar (Divine Preordainments)], then fruitless is his work; and in the Hereafter he will be among the losers.” [al-Maidah: 5]Allah (Exalted be He) also says: “And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allâh’s Messengers) before you: “If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.”” [al-Zumar: 65]There are numerous Ayahs (Qur’anic verses) on this meaning. The clear Book of Allah and the Sunnah of the Prophet (peace be upon him) indicate that sound ‘Aqidah is to believe in Allah, His angels, His (Divine) Books, His Messengers, the Hereafter, and in Qadr (Divine Decree), whether good or bad. These six matters are the fundamental bases of ‘Aqidah with which the Book of Allah was revealed and with which his Messenger Muhammad (peace be upon him) was sent. From belief in these bases stems belief in all other matters of Ghayb (the Unseen) that Allah and His Messenger informed us about and, therefore, we must believe them to be true. There are so many proofs in the Book of Allah and the Sunnah of the Prophet (peace be upon him) emphasizing these six bases, such as the Words of Allah (Exalted be He): “It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets” [al-Baqarah: 177]Allah (Glorified be He) also says: “The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers.”” [al-Baqarah: 285]“O you who believe! Believe in Allâh, and His Messenger (Muhammad صلى الله عليه وسلم), and the Book (the Qur’ân) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him); and whosoever disbelieves in Allâh, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.” [al-Nisa: 136]“Know you not that Allâh knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (Al-Lauh-al-Mahfûz). Verily that is easy for Allâh.” [al-Hajj: 70]As for the authentic Hadiths proving these bases, they are numerous. For example, the famous Sahih (authentic) Hadith which is related by Muslim in his Sahih from the Hadith of Amir Al-Mu’minin (Commander of the Believers), ‘Umar ibn Al-Khattab (may Allah be pleased with him), who said: “Jibril (Gabriel, peace be upon him) asked the Prophet (peace be upon him) about Iman (faith), and he replied, ‘Iman is to believe in Allah, His angels, His Books, His Messengers, and the Last Day; and that you believe in predestination, both the good and bad thereof.” (Related by Al-Bukhari and Muslim with a slight difference in the narration from the way of Abu Hurayrah) 1It is upon these matters that other obligations of Iman that a Muslim must believe in follow regarding the rights owed to Allah, the Last Day, and other matters related to Ghayb. Believing in Allah is to believe that He is the True God Who is worthy of worship without associating anything with Him, because He is the Creator of all creatures, Who is Gracious and Kind to them, provides for them and knows what they conceal and what they declare. He is the Able to reward the good doers and to punish the wrong doers.For this worship, Allah has created both mankind and Jinn (creatures created from fire) and commanded them to adhere to it, saying: “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allâh is the All-Provider, Owner of Power, the Most Strong.” [al-Dhariyat: 56-58]Allah (Exalted be He) also says: “O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious - See V.2:2). Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped).” [al-Baqarah: 21-22]Allah has sent the Messengers and revealed the Divine Books to explain this truth, call people to it and warn people against what contradicts it. Allah (Glorified be He) says: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).”” [al-Nahl: 36]Allah (Exalted be He) also says: “And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” [al-Anbiya: 65]“(This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allâh), Who is All-Wise, Well-Acquainted (with all things). (Saying) worship none but Allâh. Verily, I (Muhammad صلى الله عليه و سلم) am unto you from Him a warner and a bringer of glad tidings.” [al-Hud: 1-2]The essence of this worship is to dedicate all acts of worship to Allah Alone, such as supplication, fear, hope, Salah (Prayer), Sawm (Fasting), slaughtering sacrificial animals, vowing as well as other kinds of worship, while feeling submissive, hopeful and fearful of Allah, along with complete love to Him and humility before His Greatness. Most Ayahs were revealed for the sake of this great principle. Allah (Exalted be He) says: “So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only.” [al-Zumar: 2-3]“And your Lord has decreed that you worship none but Him.” [al-Isra: 23]“So, call you (O Muhammad صلى الله عليه وسلم and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allâh) may hate (it).” [Ghafir: 14]It is related in Sahih Al-Bukhari and Sahih Muslim on the authority of Mu’adh (may Allah be pleased with him) that the Prophet (peace be upon him) said: “The Right of Allah over His slaves is that they should worship Him and not associate anything with Him.” 2One of the bases of Iman is to believe in the Five Pillars of Islam that Allah has ordained and enjoined upon His servants, which are: The testimony that there is no god but Allah and Muhammad is the Messenger of Allah, performance of Salah (Prayers), paying Zakah (obligatory charity), fasting during Ramadan and performing Hajj (pilgrimage) to the sacred House of Allah for those who have the ability to perform it, in addition to other obligatory acts which are laid down by the Shari’ah (Islamic law). The most important pillar is the testimony that there is no god but Allah and Muhammad is the Messenger of Allah. The testimony that there is no god but Allah demands that we sincerely worship Allah Alone and negate any kind of worship to other than Him. This is the meaning of “There is no god but Allah.” It means there is no one worthy of worship except Allah.Anyone that is worshiped other than Allah, such as humans, kings, Jinn or others, they are all worshiped falsely because the Only One Who is worthy of worship is Allah Alone. Allah (Exalted be He) says: “That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood).” [al-Hajj: 62]We have mentioned earlier that Allah (Glorified be He) created mankind and Jinn for this reason and commanded them to worship Him and sent messengers and revealed Divine Books to teach this truth. Please contemplate this well in order to know the deep ignorance that many Muslims have fallen into by neglecting this pillar to the extent that they worship others along with Allah and give His Exclusive Right to be worshipped to others. Allah is the One sought for help.One of the bases of Iman in Allah is to believe that He is the Creator of the universe, Who manages all things by His Knowledge and Power, as He wills. He is the Master of this world and the Hereafter, and the Lord of all existence. There is no Creator or Lord except Him. He sent His messengers and revealed the Divine Books to guide His servants and call them to salvation and uprightness in this life and the next. He has no partner in any of this, Allah (Exalted be He) says: “Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affairs, Guardian) over all things” [al-Zumar: 62]“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). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists)!” [al-A’raff: 54]Also, one of the bases of Iman is to believe in the Perfectly Magnificent Names of Allah and His Sublime Attributes that are stated in His Glorious Book and are authentically reported from the Prophet (peace be upon him) without Tahrif (distortion of the meaning), Ta’til (negation of the meaning or function of Allah’s Attributes), Takyif (descriptive designation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His creation). They must be acknowledged without Takyif along with believing in their great meanings, which constitute the Attributes of Allah (Glorified and Exalted be He). We must describe Him with these attributes, as befits His Glory, without likening Him to any of His creatures.Allah (Exalted be He) says: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]“So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not.” [al-Nahl: 74]This is the ‘Aqidah of Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) who are mainly the Sahabah (Companions of the Prophet) and those who righteously follow them. It is transmitted by Imam Abu Al-Hasan Al-Ash’ari (may Allah be merciful to him) in His Book Al-Maqalat from the scholars of Hadith and Ahl-us-Sunnah and by other scholars and religious figures.Al-Awza’i (may Allah be merciful to him) reported that Al-Zuhry and Makhul were asked about Ayat-ul-Sifat (Qur’anic verses including Allah’s Attributes), and they replied: “Believe in them as they are stated.” Al-Walid ibn Muslim (may Allah be merciful to him) reported that Malik, Al-Awza’i, Al-Layth ibn Sa’d and Sufyan Al-Thawry (may Allah be merciful to them) were asked about Allah’s Attributes, and they all said: “Believe in them as they are stated without Takyif.”Al-Awza’i (may Allah be merciful to him) said: “When there were many Tabi’un (Followers, the generation after the Companions of the Prophet) among us, we used to say: Allah (Exalted be He) is on His Throne, and we believe in the Hadiths of Attributes which were reported in the Sunnah.” When Rabi’ah ibn Abu ‘Abdul-Rahman, the teacher of Imam Malik (may Allah be merciful to them) was asked about Istwa’, he said: “Istiwa’ (Allah’s rising over the Throne in a manner that befits Him) is not unknown and Kayf (the way it happened) is not perceived. Allah sent down the Message, which the Messenger clearly conveyed, and we have to believe in it.When Imam Malik (may Allah be merciful to him) was asked about this, he said: “Istiwa’ is well known, Kayf is unknown, believing in it is obligatory, and asking about it is Bid’ah (innovation in religion).” Then he said to the questioner: “I think you are an evil person.” Then he commanded that he should be brought out. The same meaning was reported from Umm Salamah, the Mother of the Believers (may Allah be pleased with her).Imam Abu ‘Abdul-Rahman ‘Abdullah ibn Al-Mubarak (may Allah be merciful to him) said: “We believe that our Lord (Glorified be He) is above His heavens and over His Throne and creation.” The words of the Imams in this regard are numerous and cannot be all mentioned in this lecture. Anyone who wants to read about this should refer to the statements of Ahl-us-Sunnah in this regard, such as the book “Sunnah” by ‘Abdullah ibn Imam Ahmad, and “Tawhid” (Monotheism) by Imam Muhammad ibn Khuzaymah, and the book “Sunnah” by Abu Al-Qasim Al-Lalika’y Al-Tabary, and the book “Sunnah” by Abu Bakr ibn Abu ‘Asim, and the answer of the Shaykh of Islam Ibn Taymiyyah to the people of Hamah, which was a great and beneficial answer in which he explained the ‘Aqidah of Ahl-us-Sunnah and reported many of their words and textual and rational proofs on the validity of the view of Ahl-us-Sunnah and the invalidity of the view of their opponents.There is also his thesis called “Al-Tadmuriyyah” in which he elaborated and explained the ‘Aqidah of Ahl-ul-Sunnah supported by the textual and rational evidence, and refuted the pleas of the opponents in order to show the truth and refute error to people of knowledge who search this matter out of good intention and with a desire for the truth. All those who disagreed with Ahl-us-Sunnah in what they believe concerning the Names and Attributes of Allah contradicted the textual and rational evidence. Open contradiction in what they prove or negate is evident.Actions and words are only valid and accepted when they are based on sound ‘AqidahAhl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) acknowledge all attributes that is affirmed by Allah in His book and by the Prophet (peace be upon him) in his Sunnah (whatever is reported from the Prophet) without Tamthil (likening Allah’s Attributes to those of His Creation) or Ta’til (negation of the meaning or function of Allah’s Attributes). Therefore, their opinions are free from contradictions, and they act upon all the relevant evidence. It is the constant Law of Allah that those who adhere to the truth brought by His Messengers and are sincere to Allah in their endeavors, Allah will surely grant them success and make their evidence prevail.Allah (Exalted be He) says: “Nay, We fling (send down) the truth (this Qur’ân) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished.” [al-Anbiya: 18]Allah (Glorified be He) also says: “And no example or similitude do they bring (to oppose or to find fault in you or in this Qur’ân), but We reveal to you the truth (against that similitude or example), and the better explanation thereof.” [al-Furqan: 33]In his Famous Book on Tafsir (exegesis of the meanings of the Qur’an), Al-Hafizh Ibn Kathir (may Allah be merciful to him) had a good comment in his explanation of the Ayah (Qur’anic verse) where Allah (Glorified and Exalted be He) says: “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).” [al-A’raf: 54]We are citing it here for its great importance: “People have many opinions regarding this matter but this is not the place to cite them. We just have to follow the way of the Salaf (righteous predecessors) in this issue, such as Malik, Al-Awza’i, Al-Thawri, Al-Layth ibn Sa’ad, Al-Shafi’i, Ahmad, Is-haq ibn Rahawayh and other Muslim Imams of the past and present; that is, to acknowledge them (Allah’s Attributes) as they are stated without Takyif (descriptive designation of Allah’s Attributes), Tashbih (comparison), Ta’til or Ta’wil (allegorical interpretation). The literal outward meaning that crosses the minds of anthropomorphists is negated with respect to Allah, for nothing created has any resemblance to Him.There is nothing like Him; and He is the All-Hearer, the All-Seer. It is as the Imams, including Nu’aym ibn Hammad Al-Khuza’i, the teacher of Al-Bukhari, said, ‘Anyone who compares Allah to His creation or denies the attributes with which Allah has described Himself has committed Kufr (disbelief). There should be no Tashbih concerning the attributes described by Allah or His Messenger. Anyone who affirms what is mentioned in the explicit Ayahs and authentic Hadiths in a way that befits the Magnificence of Allah and negates any imperfection in Him follows the right path.”End of the quote of Ibn Kathir (may Allah be merciful to him).Belief in the involves belief in them generally as well as in detail. A Muslim should believe that Allah created angels to obey Him, whom He described as : “…honoured slaves. They speak not until He has spoken, and they act on His Command. He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [al-Anbiya: 26-28]There are different types of angels. Every type has a role. Some angels are in charge of carrying the Throne, some are in charge of Paradise and Hellfire, and some are in charge of recording people’s deeds. We must believe in the angels specifically named by Allah and His Messenger, such as Jibril (Gabriel), Mika’il (Michael), Malik who is in charge of Hellfire, and Israfil who is assigned to blow the horn. They are mentioned in authentic Hadiths.It is authentically narrated from ‘Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) stated: “Angels were created from light, Jinn from a smokeless flame of fire, and Adam from that which you have been told (i.e. sounding clay like the clay of pottery).” (Related by Muslim in his Sahih) 3The same applies to belief in Divine Books. Muslims must generally believe that Allah sent down Scriptures to His Messengers and Prophets to show His Rights as their God and call people to the truth.Allah (Exalted be He) says: “Indeed, We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice.” [al-Hadid: 25]Allah (Exalted be He) also says: “Mankind were one community and Allâh sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed.” [al-Baqarah: 213]We must believe in the Books that Allah mentioned by name, such as the Tawrah (Torah), the Injil (Gospel), the Zabur (Book revealed to Prophet Dawud [David]), and finally the Qur’an. The Qur’an being the last and best Book that stands as a witness over all previous Books, confirming the truth mentioned in them or revealing the distortions made in them. This is the Book that the entire Muslim nation must follow and rule according to its law, along with the authentic Hadiths reported from Prophet Muhammad (peace be upon him). Allah (Exalted be He) sent Prophet Muhammad (peace be upon him) to both mankind and Jinn, and sent down to him the Qur’an to judge between people according to it. Allah made it a healing for what is in the breasts, a clarification of everything, and guidance and mercy for the believers.Allah (Exalted be He) says: “And this is a blessed Book (the Qur’ân) which We have sent down, so follow it and fear Allâh (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell).” [al-An’am: 155]“And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allâh as Muslims).” [al-Nahl: 89]“Say (O Muhammad صلى الله عليه وسلم): “O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad صلى الله عليه وسلم), the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” - and he was, i.e. ‘Isâ (Jesus) son of Maryam (Mary), عليهما السلام], and follow him so that you may be guided.” [al-A’raf: 158]There are many Ayahs carrying this meaning. The same applies to belief in messengers. We must believe in messengers in general and some of them in detail. We must believe that Allah sent messengers to His servants as bearers of glad tidings, warners, and callers to the truth. Anyone who positively responds to their call shall attain happiness, whereas those who contradict them will bring upon themselves failure and regret.Prophet Muhammad ibn Abdullah (peace be upon him) is the last and best of the Prophets, as Allah (Glorified be He) says: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).”” [al-Nahl: 36]Allah (Exalted be He) also says: “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allâh after the (coming of) Messengers.” [al-Nisa: 165]“Muhammad (صلى الله عليه وسلم) is not the father of any of your men, but he is the Messenger of Allâh and the last (end) of the Prophets.” [al-Ahzab: 40]Any prophet whose name was mentioned by Allah or authentically reported from the Messenger (peace be upon him) must be believed in personally and specifically. Among these Messengers are Nuh (Noah), Hud (Eber), Salih (Shaloh), Ibrahim (Abraham) and many others (may peace and blessings be upon them, their family, and followers).As for belief in the Last Day, it comprises belief in all the events that Allah and His Messenger (peace be upon him) informed us about, which shall occur after death, such as the trial of the grave, and the torment or bliss in the grave, and the horros and distresses of the Day of Resurrection, such as Sirat (the bridge over the Fire), Mizan (the Scales for weighing deeds), punishment and reward, records of deeds that shall be laid open which people shall receive in their right hand, their left hand or behind their back. It also includes belief in the Hawd (the Prophet’s Basin in the Hereafter), Paradise, Hellfire, the believers seeing and speaking to Allah (Glorified be He), and the other things mentioned in the Qur’an and Sunnah. Every Muslim has to believe in all these matters as taught by Allah and His Messenger (peace be upon him). With regard to belief in predestination, it consists of four elements:First: The belief that Allah knows what happened in the past and what will happen in the future, and all matters of His creatures, their sustenance, lifetime, deeds, and all other issues; nothing is hidden from Him. Allah (Glorified be He) says: “Verily, Allâh is the All-Knower of everything.” [al-Anfal: 75]“…that you may know that Allâh has power over all things, and that Allâh surrounds all things in (His) Knowledge.” [al-Talaq: 12]Second: The belief that Allah has records of everything He predestined. Allah (Glorified be He) says: “We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e. the Book of Decrees).” [al-Qaf: 4]“…and all things We have recorded with numbers (as a record) in a Clear Book.” [Yasin: 12]“Know you not that Allâh knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (Al-Lauh-al-Mahfûz). Verily that is easy for Allâh.” [al-hajj: 70]Third: The belief that the Will of Allah is inevitably executed. Whatever He wills, will be; and whatever He does not, will never be. Allah (Glorified be He) says: “Verily, Allâh does what He wills.” [al-Hajj: 18]“Verily, His Command, when He intends a thing, is only that He says to it, “Be!” - and it is!” [Yasin: 82]“And you cannot will unless (it be) that Allâh wills - the Lord of the ‘Alamîn (mankind, jinn and all that exists).” [al-Takwir: 29]Fourth: The belief that Allah (Exalted be He) is the Creator of all things that exist. There is no creator or Lord except Him. Allah (Glorified be He) says: “Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affairs, Guardian) over all things.” [al-Azumar: 62]“O mankind! Remember the Grace of Allâh upon you! Is there any creator other than Allâh who provides for you from the sky (rain) and the earth? Lâ ilâha illâ Huwa (none has the right to be worshipped but He). How then are you turning away (from Him)?” [Fatir: 3]According to Ahl-us-Sunnah wal-Jama’ah, belief in these four elements constitutes the belief in predestination. However, some followers of Bid’ah (innovation in the religion) deny some of these aspects. Furthermore, belief in Allah includes believing that Iman is translated into words and deeds whose power increases by performing acts of obedience and decreases by committing sins. It is also not permissible to declare a Muslim to be a Kafir (disbeliever) for committing a sin below the level of Shirk (associating others with Allah in His Divinity or worship) and Kufr (disbelief), such as Zina (sexual intercourse outside marriage), robbery, Riba (usury/interest), intoxication, and disobedience to parents and other major sins, as long as the person concerned does not regard them as lawful.Allah (Glorified be He) says: “Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa: 48]Moreover, it is authentically reported from the Prophet (peace be upon him) that Allah will bring out of the Fire those who have as much as a mustard of faith in their heart. Another aspect of belief in Allah is love and hate, and loyalty and disassociation for the sake of Allah. Thus, a believer should love and support believers, and dislike and oppose Kafirs (disbelievers). Foremost among the believers of this nation are the Sahabah (Companions of the Prophet). Hence, Ahl-us-Sunnah wal-Jama’ah love them, support them, and believe that they were the best of people after the prophets, because the Prophet (peace be upon him) said: “The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter.” (Agreed upon by Imams Al-Bukhari and Muslim) 4They also believe that the best among them was Abu Bakr Al-Siddiq, then ‘Umar Al-Faruq, then ‘Uthman Dhu Al-Nurayn, then ‘Ali Al-Murtada (may Allah be pleased with them all), then the Ten Sahabah given the glad tidings of entering Paradise, then the rest of Sahabah (may Allah be pleased with them all).Ahl-us-Sunnah wal-Jama’ah remain silent regarding the disputes that arose among the Sahabah knowing that they were Mujtahids (scholars qualified to exercise juristic effort to infer expert legal rulings), who would be doubly rewarded if their view was true and would receive only a single reward if their view was incorrect.Furthermore, they love and support the believing household of the Prophet (peace be upon him) and his wives, the Mothers of the Believers, asking that Allah be pleased with them. On the other hand, they disavow the approach of Al-Rawafid (a Shiitic group) who hate and revile the Sahabah and exceed the proper limits regarding Ahl-ul-Bayt (members of the Prophet’s extended Muslim family) placing them in a higher rank than that which Allah has given them. They also disavow the approach of Al-Nawasib (A deviant Islamic sect slandering ‘Ali ibn Abu Talib and the family of the Prophet) who harm Ahl-ul-Bayt with words or actions.The correct ‘Aqidah with which the Messenger (peace be upon him) was sent is all that is mentioned in this brief speech. This is the ‘Aqidah of the Saved Sect, namely, Ahl-us-Sunnah wal-Jama’ah. The Prophet (peace be upon him) said: “A group of people from my Ummah (nation based on one creed) will remain victorious (and on the right path), and those who desert or oppose them shall not be able to do them any harm until Allah’s Command is executed (i.e. Resurrection is established).” 5He (peace be upon him) also said: “The Jews split into seventy one sects, all of which are in Hellfire except one; the Christians split into seventy two sects, all of which are in Hellfire except one; and this Ummah will split into seventy-three sects, all of which are in Hellfire except one. The Sahabah said, ‘Which sect is that, O Messenger of Allah?’ He (peace be upon him) said, ‘Those who follow the very same (path) that I and my Companions follow.’” 6This is the correct ‘Aqidah that every Muslim is obliged to follow and remain steadfast in it, and beware of anything that opposes it.The belief of Ahl-us-Sunnah wal-Jama’ah regarding Allah’s Names and AttributesThere are numerous categories of those who reject and deviate from this ‘Aqidah (creed). They include, among others, those who worship idols, angels, Awliya’ (pious people), Jinn (creatures created from fire), trees, and stones. These people have not followed the call of the Messengers of Allah; rather, they stubbornly rejected their call. This is exactly what Quraysh and some other Arab tribes did with Prophet Muhammad (peace be upon him). They used to beseech their false gods to fulfill their needs, heal their sick, and grant them victory over their enemy. They would also offer sacrifices to them and make vows in their names.When the Messenger of Allah (peace be upon him) disapproved of their beliefs and called them to worship Allah Alone and not to associate others with Him in worship, they replied: “Has he made the âlihah (gods) (all) into One Ilâh (God - Allâh). Verily, this is a curious thing!” [Sad: 5]The Prophet (peace be upon him) continued calling them to worship Allah Alone, warning them against associating others with Him in worship, and explaining to them the reality of Islam. His efforts eventually paid off when they entered the Religion of Allah in crowds. Islam became superior to all religions due to the huge efforts made by the Messenger of Allah (peace be upon him), the Sahabah (Companions of the Prophet), and those who followed them in righteousness. The situation changed again after ignorance dominated and an overwhelming majority of people reverted to their foolish and ignorant practices, such as excessive veneration of Prophets and Awliya’, whom they invoked and sought their help. This is in addition to all other forms of Shirk (associating others with Allah in His Divinity or worship). They did not sufficiently understand the true meaning of Tawhid (belief in the Oneness of Allah) as the Arab disbelievers actually did. Allah is the One sought for help.These forms of Shirk are increasingly widespread among people in our present time due to ignorance and the long interval between the era of prophethood and the present time. The argument these people put forward is not different from that of their predecessors, namely: “These are our intercessors with Allâh.” [Yunus: 18]“We worship them only that they may bring us near to Allâh.” [al-Zumar: 3]Allah refuted this false claim and made it clear to them that worshipping anything else other than Him is Shirk and Kufr (disbelief). Allah (Exalted be He) says: “And they worship besides Allâh things that harm them not, nor profit them, and they say: “These are our intercessors with Allâh.” [Yunus: 18]“…Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Yunus: 18] In this Ayah (Qur’anic verse), Allah (Glorified be He) clearly declares that worshipping Prophets, Awliya’, and others besides Him is major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam), even if those who commit it call it by other names.Allah (Exalted be He) says: “And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.”” [al-Zumar: 3] Allah (Glorified be He) refutes their claims, saying: “Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” [al-Zumar: 3]Thus, Allah makes it crystal clear that the worship they offer to anything or anyone other than Him, whether in the form of invocation, hope, fear, or otherwise, is Kufr. Allah (Exalted be He) also calls them liars when they claim that their false gods bring them closer to Him. There are a number of false ideologies in our present time that contradict the authentic ‘Aqidah with which the Messengers (peace be upon them) were sent. These false ideologies are like the beliefs of the followers of Marx, Lenin, and others who call to atheism and Kufr and who give their beliefs different names, such as socialism, communism, Ba’thism, and so on.Those atheists reject all religions and claim that there is no God, and that life is only matter. They do not believe in the Last Day, Paradise, or Hell. Whoever studies their books will certainly notice their rejection of all religions. Undoubtedly, their ideology contradicts the true heavenly religion and those who follow these false ideologies will certainly bear the worst of consequences both in this world and in the Hereafter.Other beliefs which contradict true beliefs include the Sufis who believe that the so-called Awliya’ are Allah’s partners in His control and disposition of the world’s affairs. They give them names such as Qutb (Sufi title denoting a “Perfect Master”), Watad (Sufi title denoting a “Peg for maintaining faith”), Ghawth (Sufi title denoting a “source of succor”), as well as other names which they gave to their gods.Indeed, this is the worst form of Shirk with relation to Allah’s Lordship. It is even far worse than the form of Shirk that was prevalent in pre-Islamic Arabia. At that time, the Arabs associated partners with Allah only in worship, not in His Lordship. Moreover, they used to associate partners with Allah in prosperity; but in adversity, they dedicated their worship to Allah Alone.Allah (Glorified be He) says: “And when they embark on a ship, they invoke Allâh, making their Faith pure for Him only: but when He brings them safely to land, behold, they give a share of their worship to others.” [al-‘Ankabut: 65]They acknowledged that Allah is the only Lord. Allah (Glorified be He) says: “And if you ask them who created them, they will surely say: “Allâh.”” [al-Zukhruf: 97]“Say (O Muhammad صلى الله عليه وسلم): “Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: “Allâh.” Say: “Will you not then be afraid of Allâh’s punishment (for setting up rivals in worship with Allâh)?” [Yunus: 31]In addition to many Ayahs to the same effect.As for people who commit Shirk these days, they are worse than their predecessors for two reasons:First: Some of them associate partners with Allah in Lordship.Second: They commit Shirk in prosperity and adversity. This is quite obvious from their practices at the shrines of Al-Husayn, Al-Badawy, and other places in Egypt, the shrine of Al-‘Aydarus in Aden, the shrine of Al-Hady in Yemen, the shrine of Ibn ‘Araby in the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), the shrine of Al-Shaykh ‘Abdul-Qadir Al-Jilany in Iraq. This is in addition to other well-known shrines which the common people excessively revere and honor in a way befitting Allah (Glorified and Exalted be He) only.There are only a few people who take great pains to remind these ignorant people of the reality of Tawhid with which Allah sent His Prophet Muhammad (peace be upon him) as well as the previous Messengers (peace be upon them). Truly, we belong to Allah and to Him is the return. We ask Allah (Glorified be He) to guide them to the Truth and to help Muslim leaders combat and uproot this form of Shirk. Truly, He is All-Hearer, Ever Near.Again, among the beliefs that contradict the true ‘Aqidah with regard to the Names and Attributes of Allah are the beliefs held by Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) and Al-Mu’tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) and their like who denied the Attributes of Allah.These sects deny the perfection of the Attributes of Allah. They give Him attributes of nonexistent, inanimate, or impossible beings. Exalted be He and His Great Sublimity above what they say. Other sects, such as Al-Asha’irah (a Muslim group that bases its creedal issues on logic), deny some of the Attributes of Allah while confirming others, thus contradicting clear logical as well as textual evidence. Conversely, Ahl-us-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) confirm all the Names and Attributes that Allah has confirmed for Himself in the Qur’an or through His Messenger Muhammad (peace be upon him). They place Him far above His creation without the slightest tinge of Ta’til (negation of the meaning or function of Allah’s Attributes). They follow all proofs in the Qur’an and the Sunnah without twisting the meaning thereof in the least. In this way, they have avoided confusion into which others have fallen. This belief is the way to salvation and bliss in this world and in the Hereafter. It is the straight path followed by the Salaf (righteous predecessors) and the leaders of this Ummah (nation based on one creed). The condition of the present-day Muslims will not be rectified except by following the same path of the Salaf who adhered to the Qur’an and the Sunnah and shunned all that contradicts them.May Allah grant us success. Indeed, He (Glorified be He) is Sufficient for us, and He is the Best Disposer of affairs. There is neither might nor power except with Allah. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muslim, Sahih, Book on faith, no. 8; Al-Tirmidhi, Sunan, Book on faith, no. 2610; Al-Nasa’i, Sunan, Book on faith and its laws, no. 4990; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4695; Ibn Majah, Sunan, Introduction, no. 63; and Ahmad Ibn Hanbal, Musnad, vol. 1, p. 27. ↩ Al-Bukhari, Sahih, Book on Jihad and military expeditions, no. 2856; Muslim, Sahih, Book on faith, no. 30; Al-Tirmidhi, Sunan, Book on faith, no. 2643; Ibn Majah, Sunan, Book on asceticism, no. 4296; and Ahmad Ibn Hanbal, Musnad, vol. 5, p. 238. ↩ Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2996; and Ahmad Ibn Hanbal, Musnad, vol. 6, p. 153. ↩ Al-Bukhari, Sahih, Book on testimonies, no. 2652; Muslim, Sahih, Book on merits of the Companions, no. 2533; Al-Tirmidhi, Sunan, Book on merits and virtues, no. 3859; Ibn Majah, Sunan, Book on judgments, no. 2362; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 434. ↩ Al-Bukhari, Sahih, Book on one-fifth of Booty to the Cause of Allah (Khumus), no. 3116; Muslim, Sahih, Book on rulership, no. 1037; Ahmad ibn Hanbal, Musnad, vol. 4, p. 99. ↩ Al-Tirmidhi, Sunan, Book on faith, no. 2640; Abu Dawud, Sunan, Book on Sunnah, no. 4596; Ibn Majah, Sunan, Book on temptations, no. 3991; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 332. ↩ " }, { "title": "Are the Kharijites Considered Salafis?", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/is-it-true-that-salafis-are-khawarij/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 3, 1441", "link": null, "summary": "This is a false claim, and the Prophet ﷺ has already invalidated it by his statement regarding the Kharijites.", "category": ["manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is your response to those who claim that the creed of the Kharijites (Khawarij) was a Salafi creed, and that they—the Kharijites—were Salafis?Answer:This is a false claim, and the Prophet ﷺ has already invalidated it by his statement regarding the Kharijites: “A group will renegade at a time of division among my Ummah. One of you would look down upon his own prayer compared to their prayer, and his own recitation compared to their recitation. They will pass through Islam just as an arrow passes through game. Wherever you meet them, kill them, for indeed in killing them there is a reward for whoever kills them.” 1In another narration from the Prophet ﷺ, he said concerning the Kharijites: “They kill the people of Islam and leave the people of idols alone.” 2It is well known from their creed that they [the Kharijites] declare Muslims who commit major sins to be disbelievers (takfir), and they rule that they will abide eternally in the Hellfire. Because of this, they fought Ali (may Allah be pleased with him) and the Companions and others who were with him. Consequently, Ali fought them and defeated them at the Battle of Nahrawan—may Allah be pleased with him and with all of the Companions. And Allah is the Granter of success. Related by Al-Bukhari [Book on merits and virtues, Chapter on the signs of prophethood in Islam] no. 3611. ↩ Related by Al-Bukhari [Book on prophets, Chapter on the words of Allah, the Almighty: “The Ad, they were destroyed by a furious Wind”] no. 3344. ↩ " }, { "title": "A Scholarly Critique of Darwinian Theory", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-darwin-theory/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 3, 1441 AH", "link": null, "summary": "This malicious theory is false. For Allah did create life for the son of Adam and granted him intellect and speech.", "category": ["fatwas","darwinism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:It is known that some people believe their origin is animal, in agreement with Western theory; what is your opinion on that?Answer:Darwin’s theory claims that the origin of man is an ape, and that the son of Adam is a “speaking animal”—that we are all animals. While Allah did create life for the son of Adam and granted him intellect and speech. This malicious theory (i.e., Darwin’s theory) is false according to the consensus of the scholars.Apes are a distinct nation among nations, as are dogs, pigs, cats, and likewise lions, tigers, leopards, and others. As for man, he is a distinct, speaking, and rational being whom Allah created from a lowly fluid, whereas our father Adam (peace and blessings be upon him) was created by Allah from clay.Thus, humans are a distinct creature and a self-standing nation—the children of Adam. The Jinn are also a standing nation created from a smokeless flame of fire. Every species of animal is a distinct nation, even the ants are a nation." }, { "title": "Ruling on parents belong to the Rafidah (a Shiitic group)", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/parents-belong-to-rafidah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 3, 1441", "link": null, "summary": "He should call them to Allah and advise them. Yet, If he realizes that they are adhering to that which is false, he should disown them, but at the same time fear Allah in dealing with them.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:A man’s parents belong to Al-Rafidah (a Shiitic group), how should he behave towards them?Answer:He should call them to Allah and advise them. Yet, If he realizes that they are adhering to that which is false, he should disown them, but at the same time fear Allah in dealing with them. Allah (Glorified and Exalted be He) says: “But if they (both) strive against you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly” [Luqman: 15] Which means to do good to them, advise them, call them to Allah and supplicate to Him to guide them. He should not be violent with them, since they are his parents, and before Allah, they have a great right even if they are Kuffar (disbelievers), Jews or Christians and he is a Muslim.Again, he should call them to Allah without treating them harshly in accordance with the Saying of Allah (Exalted and Glorified be He): “…but behave with them in the world kindly” [Luqman: 15] since parents are not like any other people." }, { "title": "Isma'ilism sect", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ismailites/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 3, 1441", "link": null, "summary": "Isma'ilites get their name from their acceptance of Isma'il ibn Ja'far as the divinely appointed spiritual successor (Imam) to Ja'far Al-Sadiq) that oppose our purified Shari'ah (Islamic law).", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "The Isma’ilites get their name from their acceptance of Isma’il ibn Ja’far as the divinely appointed spiritual successor (Imam) to Ja’far Al-Sadiq) that oppose our purified Shari’ah (Islamic law). It is Wajib (obligatory) on every Muslim to stick to the Religion of Allah and to worship Him Alone as the Prophet (peace be upon him) and his Sahabah (Companions) did. Every Muslim has also to keep firm on abidance by Din and calling people to it. Such a Din is the true one that was followed by the Sahabah and all those who followed them in righteousness. It is the Din that Ahl-ul-Sunnah wal-Jama’ah have been following until now.The main principles of this Din are to believe in Allah and His Messenger (peace be upon him), to worship Allah Alone, to avoid all that contradicts Shari’ah as Allah (Glorified and Exalted be He) commands His Prophet (peace be upon him) to tell people: “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful.” [Aal Imran: 31]“And: “Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e. to the Oneness of Allâh - Islâmic Monotheism with sure knowledge). And Glorified and Exalted be Allâh (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allâh; those who worship others along with Allâh or set up rivals or partners to Allâh).” [Yusuf: 108]Allah (Glorified be He) also says: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious - see V.2:2).” [al-An’am: 153]Moreover, Allah (Glorified be He) commands His Servants in Surah (Qur’anic chapter) Al-Fatihah to ask Him to guide them to the Straight Path. In addition, Allah (Glorified be He) says in Surah Al-Shura that His Prophet (peace be upon him) guides people to Him; a guidance of declaration and notification: “And verily, you (O Muhammad صلى الله عليه و سلم) are indeed guiding (mankind) to the Straight Path (i.e. Allâh’s Religion of Islâmic Monotheism).” [al-Shura: 52]Allah (Glorified and Exalted be He) also says: “And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [at-Tawbah: 100]On the other hand, the Prophet (peace be upon him) said in a Hadith Sahih (authentic Hadith): “The best people are those living in my generation, then those who will follow them, then those who will follow the latter.” 1“You must follow my Sunnah (whatever is reported from the Prophet) of the Rightly-Guided Caliphs. Stick to them and hold fast to them. Avoid novelties, for every novelty is a Bid’ah (innovation in religion), and every Bid’ah is an error.” 2The Rightly-Guided Caliphs are Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali (may Allah be pleased with them all). There are many Ayahs (Qur’anic verses) and Hadiths to this effect. May Allah guide through it those who contradict the Sunnah and make you a reason for their guidance!It is related in a Hadith Sahih that the Prophet (peace be upon him) said to ‘Ali (may Allah be pleased with him) when he sent the latter to the Jews in Khaybar: “Invite them to Islam and inform them of the Rights of Allah which is obligatory on them, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels.” (Agreed upon by Imams Al-Bukhari and Muslim).3I ask Allah (Glorified and Exalted be He) to bless you and make you guiding and guided. May Allah enable you to benefit your Muslim brothers! May He keep us firm on guidance! Verily, Allah is the Most Gracious, the Most Bountiful! Related by Al-Bukhari, Book on testimonies, Chapter on one should not bear witness in support of an injustice if called upon to do so, no. 2652; and Muslim, Book on merits of the Companions, Chapter on the merits of the Companions of the Prophet (peace be upon him) and of those who are next to them, no. 2533. ↩ Related by Ibn Majah, Introduction, Chapter on following the practice of the rightly guided Caliphs, no. 42. ↩ Related by Al-Bukhari, Book on merits and virtues, Chapter on the merits of ‘Ali ibn Abu Talib, no. 3701; and Muslim, Book on merits of the Companions, Chapter on the merits of ‘Ali ibn Abu Talib (may Allah be pleased with him), no. 2406. ↩ " }, { "title": "The Difference between Ahlus-Sunnah and Shiites", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/difference-sunni-shiah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Hijjah 3, 1441", "link": null, "summary": "We should differentiate between Kafirs (disbelievers), Muslims, Shiites, and other sects. Shi'ah are Mubtadi's (those who introduce innovations in religion).", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the difference between Ahlus-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) and Shi’ah (Shi’ites)?Answer:There are differences between the two sects. Allah has neither created the people who do righteous deeds equal to those who commit evil deeds nor did He create the pious equal to the wicked people.We should differentiate between Kafirs (disbelievers), Muslims, Shiites, and other sects. Shi’ah are Mubtadi’s (those who introduce innovations in religion). They are divided into many sects such as Rafidah (a Shi’ah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet), Al-Nasiriyyah, Ismaiilites, etc. Some of the Shi’ah worship Ahl-ul-Bayt (members of the Prophet’s extended Muslim family) and they call upon them instead of Allah. These sects are Kafir. We ask Allah to grant us safety!" }, { "title": "Ruling On The Ba'ath Party", "date": "2020-07-24T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/baath-party/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhu al-Hijjah 3, 1441 AH", "link": null, "summary": "All Ba'athists are Kafirs including the president of Iraq as they oppose Shari'ah (Islamic law) and feud with it.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Are president of Iraq and members of the Ba’ath Party that he led considered Kafirs (disbelievers) or not?Answer:All Ba’athists are Kafirs including the president of Iraq as they oppose Shari’ah (Islamic law) and feud with it." }, { "title": "The Palestinians differ in their opinions regarding the peace process", "date": "2020-07-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/palestinians-differ-in-opinions-on-peace-process/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 31, 1441 AH", "link": null, "summary": "My advice for all the Palestinians is to agree upon making peace and cooperate in righteousness and piety in order to spare the blood of the people, gather them on Al-Haqq, and defeat the enemies who call for separation and conflict.", "category": ["rulership","palestine"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:The Palestinians differ in their opinions regarding the peace process, while Hamas opposes it and calls for resistance, the Palestinian National Authority approves it, and the rest of people seem to support the Authority. Who should the people obey? What is our attitude abroad? Please clarify Al-Haqq (the Truth), as we are afraid that the Palestinians themselves may fight each other. Finally, as you are loved by the people, I would like to ask Your Eminence to dedicate a word to the people of this Ummah (nation) that will help them achieve happiness in this world and in the Hereafter, and guarantee the superiority of religion. May Allah guide us and you to all goodness! Amin.Answer:My advice for all the Palestinians is to agree upon making peace and cooperate in righteousness and piety in order to spare the blood of the people, gather them on Al-Haqq, and defeat the enemies who call for separation and conflict. The president and all officials should refer to Shari’ah (Islamic law) and impose it upon the Palestinians, as it achieves happiness and welfare for everyone and this is ordained by Allah upon the Muslims when they can do it, according to His saying in Surah Al-Ma’idah, “And so judge (you O Muhammad صلى الله عليه وسلم) among them by what Allâh has revealed and follow not their vain desires” [al-Maidah: 49] until His saying, “Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allâh for a people who have firm Faith.” [al-Maidah: 50]He (Glorified be He) says in Surah Al-Nisa’, “But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [An-Nisa: 64]He (Glorified be He) also says in Surah Al-Ma’idah, “And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers of a lesser degree as they do not act on Allâh’s Laws). And whosoever does not judge by that which Allâh has revealed, such are the Zâlimûn (polytheists and wrong-doers - of a lesser degree).” [al-Maidah: 44-45]“And whosoever does not judge by what Allâh has revealed (then) such (people) are the Fâsiqûn [the rebellious i.e. disobedient (of a lesser degree) to Allâh].”* [al-Maidah: 47]These Ayahs (Qur’anic verses) and others indicate that all the Islamic countries should refer to Shari’ah in their judgments and be aware of what contradicts it, which will lead to their happiness and victory in this world and in the Hereafter.We invoke Allah by virtue of His Most Beautiful Names and Honorable Attributes to grant them success, guide their retinue, and help them refer to Shari’ah in all their affairs. He is the Only One Capable of doing so. On this occasion, I advise the Muslims everywhere to comprehend their religion and understand the meaning of ‘Ibadah (worship) for which they were created according to Allah’s saying, “And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).” [al-Dhariyat: 56]Allah (Glorified be He) has ordained it upon them in His saying, “O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious - See V.2:2).” [al-Baqarah: 21]Allah (Glorified be He) interpreted it in many instances of the Qur’an and the Sunnah, where its reality is to believe in Tawhid (Monotheism), dedicate all forms of ‘Ibadah; fear, hope, Tawakkul (putting one’s trust in Allah), Salah (Prayer), Sawm (fast), sacrificing animals, making vows and the like to Him in addition to obeying His commands and avoiding His Prohibitions. Thus, ‘Ibadah entails Islam, Iman (Faith), Taqwa (fear/wariness of offending Allah), righteousness, guidance, and obedience to Allah and His Messenger. All these are called ‘Ibadah, as they are done submissively to Allah (Glorified be He).All the Mukallafs (people meeting the conditions to be held legally accountable for their actions) should worship Allah alone and avoid His anger and punishment by being sincere to Him, dedicating ‘Ibadah to Him only, obeying His commands, avoiding His prohibitions, referring to His Shari’ah, and giving mutual advice with Al-Haqq and enduring it, according to Allah’s saying, “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [al-Maidah: 2]He (Glorified be He) also says, “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [al-‘Asr: 1-3]In this great Surah (Qur’anic chapter), Allah (Glorified be He) makes it clear that all people are at loss, except those who believe, commit righteous deeds, and advise each other to adhere to Al-Haqq and patience. Those are the happy winners who will be victorious in this world and in the Hereafter.Allah’s saying, “Except those who believe (in Islâmic Monotheism)” [al-‘Asr: 3] refers to those who believe in Allah as a Lord, Ilah (god) and the True One to be worshipped, in the mission of His Messenger Muhammad (peace be upon him), in all the Messengers (peace be upon them), and in all that Allah and His Messenger said about Jannah (Paradise), Hellfire, Day of Judgment and other issues. Then, they committed righteous deeds; they fulfilled Allah’s obligations and refrained from Allah’s prohibitions sincerely for the sake of Allah. They also “…and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allâh has forbidden]” [al-‘Asr: 3] give mutual advice to each other; enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) and forbid Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect); and endure this in hope of the reward of Allah and fearing His punishment. Those are the victorious, happy winners in this world and in the Hereafter.We invoke Allah by virtue of His Most Beautiful Names and Honorable Attributes to make us and our Muslim brothers among those people, and to grant the Muslims everywhere Istiqamah (integrity) on sticking to those morals and advising one another with them. He is All-Hearer, Ever Near. May Allah’s peace and blessings be upon our Prophet Muhammad, his family, and Companions!" }, { "title": "Ruling on criticize rulers openly on the pulpit", "date": "2020-07-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/criticize-rulers-on-minbar/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 31, 1441 AH", "link": null, "summary": "It was not the practice of the Salaf to make the defects of their rulers known by mentioning them on the Minbar. This is because doing so results in anarchy, disobedience, and harmful consequences.", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Was it the practice of our Salaf (righteous predecessors) to criticize rulers openly on the Minbar (pulpit)? If not, how would they advise their rulers?Answer:It was not the practice of the Salaf to make the defects of their rulers known by mentioning them on the Minbar. This is because doing so results in anarchy, disobedience, and harmful consequences. Our Salaf used to advise their rulers in privacy either by writing to them or by conveying the guiding message to them through scholars who would normally meet them. As for forbidding Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) such as Zina (premarital sexual intercourse and/or adultery), Khamr (intoxicant), and Riba (usury) without mentioning the names of the committers of these major sins, it is Wajib (obligatory) for the generality of the proofs in this regard.It is thus sufficient to forbid sins and warn against them without mentioning people who commit them, whether rulers or not. It is considerable to mention that when Fitnah (sedition) took place during the era of ‘Uthman (may Allah be pleased with him), some people said to Usamah ibn Zayd (may Allah be pleased with him): “Why do not you advise ‘Uthman?”, Usamah said: “You do not see me advising him but I advise him in privacy, because I do not like to be the first person to open a gate [of sedition] and become the first to open it.”Moreover, when the ignorant Khawarij (separatist group that believes committing a major sin amounts to disbelief) started their wicked plot during the era of ‘Uthman (may Allah be pleased with him); they criticized Uthman openly and this resulted in a big Fitnah, fighting, and corruption that people still find its bad effects. This led to the Fitnah between Ali and Mu’awiyah and both Uthman and Ali (may Allah be pleased with them both) were killed because of this. Besides, a big group of the Sahabah (Companions of the Prophet) and others were killed because of such open criticism. Declaring the defects of rulers in public then caused many people to hate their rulers and kill them.However, ‘Iyad ibn Ghanam Al-‘Ash’ari narrated that the Messenger of Allah (peace be upon him) said: “Whoever wants to advise one in authority should not do so publicly. They should take them by their hand and talk to them privately. If they accept the advice, then alright; otherwise, a person has fulfilled his duty.” 1May Allah grant me and all Muslims good health and protection against all evils! Verily, He is All-Hearer and Responsive. May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Narrated by Ahmad, Musnad, vol. 3, pp. 403-404; and Ibn Abu ‘Asim, Book on Sunnah, vol. 2, p. 521. ↩ " }, { "title": "Ruling on organ transplants", "date": "2020-07-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/organ-transplants/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 31, 1441", "link": null, "summary": "I have a reservation with regard to this matter. The Muslim should be respected and taking away any of his organs will cause harm.", "category": ["treatments","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is your opinion on the transplantation of human organs which saves the life of many people?Answer:I have a reservation with regard to this matter. The Muslim should be respected and taking away any of his organs will cause harm. The Prophet (peace be upon him) said, “Breaking a dead man’s bone is like breaking it when he is alive.” 1Thus, I abstain from issuing a Fatwa regarding the ruling of buying and transplanting organs.Question:You just abstain but do not prohibit it?Answer:Yes, I abstain only. Some scholars permitted transplantation of human organs, as it becomes dust after burial while others, including me, have abstained from judging it. Abu Dawud [Book on funerals]no. 3207; Ibn Majah [Book on funerals] no. 1616; [Book on remembrance of Allah, supplication, repentance and seeking forgiveness] p. 6/105. ↩ " }, { "title": "Clarification of the rulers' rights upon the Ummah", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/clarification-the-rulers-rights-upon-ummah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441", "link": null, "summary": "It is the duty of all Muslims in this kingdom to cooperate with this country and whoever calls to Allah everywhere in reinforcing good, observing Da'wah to Allah, spreading Islam, and calling to Al-Haqq, for this should also be followed by all countries.", "category": ["muqolat","rulership"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "His Eminence, Shaykh Abdul-Aziz ibn Baz the Grand Mufti of the Kingdom of Saudi Arabia has shed light upon rulers’ rights and the necessity of obeying them in that which does not involve disobedience to Allah, he quoted Ayahs from the Qur’an and Hadiths mentioned to this effect. Moreover, his Eminence cited the basis of Islamic Da’wah (call to Islam) in Saudi Arabia and warned against false and misleading calls, describing their advocates as being callers to great evil. This was mentioned during a seminar held in Al-Jami’ Al-Kabir (the Grand Masjid (mosque) in Riyadh on Thursday night 1/5/1417 a.h. entitled: “Clarification of rulers’ rights upon the Ummah (nation of creed) by evidence from the Qur’an and Sunnah, and explaining the consequences of violating this” where he said:Praise be to Allah, the Lord of all worlds. The good end shall be for Al-Muttaqin (pious people), may peace and blessings be upon His beloved Prophet and the one entrusted with His Revelation our Prophet, Imam (leader) and Master; Muhammad ibn ‘Abdullah, his family, Companions and whoever follows his path and is directed by his guidance until the Day of Resurrection, to continue:There is no doubt that Allah (Glorified and Exalted be He) has commanded us to obey rulers, cooperate with them in virtuousness and Taqwa (fearing Allah has He should be feared), as well as recommending them to observe Al-Haqq (the Truth) and endure it, for He (Glorified and Exalted be He) says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [Al-Nisa: 59]This is the way of happiness and guidance; observing obedience to Allah and His Messenger in everything. However, obedience of the rulers in Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) is an act of obedience to Allah and His Messenger, this is why He (Glorified and Exalted be He) says: “Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority.” [Al-Nisa: 59]Obedience of the ruler comes next to the obedience of Allah and His Messenger. The commanders and scholars should be obeyed in that which is Ma’ruf. But, if they enforce an act of disobedience to Allah, they should not be obeyed regardless of the posts they occupy; a commander, king, scholar, president or whatever, according to the saying of the Prophet (peace be upon him): “Obedience is obligatory only in what is good (and reasonable)” 1Moreover, Allah says, addressing the Prophet (peace be upon him): “…and that they will not disobey you in Ma‘rûf (Islâmic Monotheism and all that which Islâm ordains)” [Mumtahanah: 12]He (Glorified and Exalted be He) also says: “So keep your duty to Allâh and fear Him as much as you can; listen and obey; and spend in charity; that is better for yourselves.” [Al-Taghabun: 16]In this Ayah, Allah has ordained Muslims to observe Taqwa, to hear and obey, but only in Ma’ruf. Texts explain and support each other in this regard. Accordingly, it is obligatory upon all those who are legally accountable for their actions to cooperate with rulers in good, obey in Ma’ruf and watch their tongues with respect to the means to corruption, evil, disunity and dissolution. For this reason, Allah (Glorified and Exalted be He) says: “(And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم)” [Al-nisa: 59] i.e. refer the ruling to the Qur’an and Sunnah of His Messenger (peace be upon him) in following Al-Haqq and gathering good as well as warning against evil, this is the path of the people of guidance and Mu’minin (believers).However, whoever wants to suppress the truth, call to evil and corruption and spread whatever involves slander whether it is true or false, this is the path of mischief, disunity and Fitan (trouble and trials). On the other hand, people of goodness and Taqwa spread good and call to it, they also recommend each other to observe it. This leads to the achievement of welfare, harmony, unity, and cooperation in virtuousness and Taqwa, for Allah (Glorified and Exalted be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” [Al-Maidah: 2]He (Glorified be He) also says: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [Al-Asr: 1-3]Furthermore, it is evidently recognized that Muslim rulers who are aware of the limits of Allah, support Al-Haqq, defend the oppressed, solve problems, implement the Hudud (ordained punishments for violating Allah’s Law) and the Qisas (just retaliation) in addition to providing the means to safety and punishing the oppressor and wrongful, in addition to other interests that bring great welfare, goodness and guidance. Yet, rulers make mistakes, for infallibility is only attained by messengers (peace be upon them) regarding what they inform people from Allah (Glorified and Exalted be He). However, we should cooperate with them in what is good and provide them with advice against any potential evil or defect, for this should be the conduct of Mu’minin. This is what the Messenger (peace be upon him) had ordained upon us to do, to hear and obey rulers and advise them, as he (peace be upon him) said: “Verily Allah likes three things for you and disapproves of three things for you. He is pleased with you that you worship Him and not associate anything with Him, that you hold fast to the rope of Allah, and be not scattered, and that you give advice to the one to whom Allah gives command over you…” 2And He (peace be upon him) says: “The Din (Religion of Islam) is sincere advice, he repeated it thrice. We said: To whom? He said: To Allah, His Book, His Messenger, to the leaders of Muslims and their common folks” 3He (peace be upon him) had also said: “Whoever observes an act of disobedience to Allah committed by their commander, should abhor this act, but never refrain from obeying him (i.e., the commander)” 4And when he was asked about rulers who do not fulfill their duties, he (peace be upon him) said: “Fulfill the rights upon you and ask Allah for your rights” 5How much better would it be, if those rulers were keen on establishing Al-Haqq and justice, supporting the oppressed and holding back the oppressor as well as ensuring safety and preserving people’s lives, Din (religion of Islam), money and honor. If this is the case, we should cooperate with them in enforcing good and abandoning evil. Moreover, we should persist in recommending and advising each other to truth so as to restrict evil and spread virtue.Apart from this, Allah has bestowed upon these countries the call of Imam (leader) shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him), along with the support of the grandmother of this dynasty Imam Muhammad ibn Sa’ud (may Allah be merciful to him) to this call, which had lead to the spread of great benefit, knowledge, Haqq (truth) and guidance, as well as the elimination of Shirk (associating others with Allah in His Divinity or worship) and its means, in addition to the suppression of different forms of corruption, Bida’ (innovations in religion) and misleading acts that were quite known to scholars who had been patient with this call, participated in it and supported its advocates. As a result, this country became an exemplary model in observing Tawhid (belief in the Oneness of Allah/ monotheism) and devotion to Allah, refraining from Bida’, sins, and means to Shirk until the emergence of the well known Fitnah (trial) because of which, that call was attacked, then Allah brought it all together once more through Imam Turky ibn Abdullah ibn Muhammad ibn Sa’ud (may Allah be merciful to him), then his son Imam Faysal ibn Turki, then his grandson Abdullah ibn Faysal ibn Turki, afterwards a took place after the death of Imam Abdullah ibn Faysal (may Allah be merciful to him), after which Allah brought king Abdul-Aziz by whom He had availed all Muslims, reunited them, uplifted the truth, supported the Din, promoted enjoining right and forbidding evil, in addition to other untold bounties and knowledge which were attained through him, such as establishing justice and standing up for truth as well as spreading Da’wah to Allah (Glorified and Exalted be He). His sons kept this going after him.Therefore, it is the duty of all Muslims in this kingdom to cooperate with this country and whoever calls to Allah everywhere in reinforcing good, observing Da’wah to Allah, spreading Islam, and calling to Al-Haqq, for this should also be followed by all countries. Each country should call for implementing Al-Haqq, judge according to Allah’s Shari’ah (Islamic law), and support His Din. However, Saudi Arabia, is a blessed country which Allah has rendered as a source of support to Al-Haqq and Din, and a cause for uniting people, eliminating the reasons of corruption, achieving security in countries, and a cause for the occurrence of great bounties, yet, it is fallible, imperfect, and surely suffers from defects. Therefore, we should cooperate with it to eliminate the deficiency, and amend the faults by consultation, recommending one another to the truth, using good means of communication such as correspondence or visits rather than referring to evil, lies, and transmitting false speeches. However, whoever seeks to clarify and call to the Haqq should act towards eliminating deficiencies by lawful good means such as recommending and advising each other to truth, for this is the conduct of Muslims and the ruling of Islam.This is the way for whoever wants the welfare of this Ummah; that is to clarify and call for good and Haqq, as well as cooperating with rulers in amending the deficiencies and faults. Allah has recommended us to do this in His Saying (Glorified be He): “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [Al-maidah: 2]He (Glorified be He) also says: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [Al-Asr: 1-3]For verily, the Din is sincerity, thus it is a necessity to help rulers in declaring and calling to Al-Haqq, as well as deterring and eliminating falsehood, spreading virtuousness and fighting vice by legal means.Moreover, the citizens should cooperate with rulers, authorities, and whoever calls to Al-Haqq to declare it, eliminate mischief and corruption. This is what all Muslims should do by the lawful means prescribed by Allah in His Saying (Glorified be He): “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Al-Nahl: 125]Allah (Glorified be He) also says: “And who is better in speech than he who [says: “My Lord is Allâh (believes in His Oneness),” and then stands firm (acts upon His Order), and] invites (men) to Allâh’s (Islâmic Monotheism), and does righteous deeds” [Fussilat: 33]In addition to His Saying (Glorified be He): “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [Al-Ankabut: 46]Allah (Glorified be He) also says: “And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you” [Aal Imran: 159]And in His Saying (Glorified and Exalted be He) to Musa (Moses) and Harun (Aaron) when He sent them to Fir’awn (Pharaoh): “And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [TaHa: 44]As for what is observed now by some people like Muhammad Al-Mis’ary, Sa’ad Al-Faqih and others amongst those who spread corrupt calls, this is undoubtedly a great evil and corruption. Therefore, we should beware of their calls, eliminate them and should not cooperate with them (people) in anything which leads to corruption, evil, falsehood and Fitnah, for Allah has ordained us to help one another in virtuousness and Taqwa rather than evil, transgression, spreading lies and false claims which cause disunity and disorder. Publications such as those issued by Al-Faqih, Al-Mis’ary or others of those who call to falsehood, evil and disunity should be eliminated, destroyed and disregarded. Those people should be advised, guided to Al-Haqq and warned against this falsehood, it is also impermissible for anyone to cooperate with them in this evil, for they should recover their senses and abandon such false claims.My advice for Al-Mas’ary, Al-Faqih, Ibn Laden and whoever follows their path is to abandon this noxious way, fear Allah and beware of His Wrath and Punishment. Not only should they do this, but also repent to Allah of their past deeds, and surely He will accept their Tawbah (repentance), since He (Glorified be He) has promised this to His Servants in addition to being good to them according to His Saying (Glorified be He): “Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh: verily, Allâh forgives all sins. Truly He is Oft-Forgiving, Most Merciful. “And turn in repentance and in obedience with true Faith (Islâmic Monotheism) to your Lord and submit to Him (in Islâm) before the torment comes upon you, (and) then you will not be helped.” [Al-Zumar: 53-54]He (Glorified be He) also says: “And all of you beg Allâh to forgive you all, O believers, that you may be successful” [Al-Nur: 31] There are many Ayahs which stress this meaning.To sum up, it is obligatory upon all Muslims to cooperate with rulers in good, guidance and uprightness to achieve welfare, settle security, eliminate injustice, support the oppressed and fulfill their rights. They should also cooperate with judges, Du’ah (callers to Islam) and whoever seeks reform in finding Al-Haqq, calling to it, deterring the oppressive people and establishing the Rulings of Allah, also in enjoining good, forbidding evil and suppressing falsehood. Moreover, people should help each other and advise whoever deviates from Al-Haqq to return to the path of righteousness to achieve goodness and attain public interests, besides eliminating corruption, mischief, evil and disunity with all provided legal means. However, people will continue to attain good as long as they recommend each other to virtue, help one another in virtuousness and Taqwa, but if they help each other in falsehood and transgression, adversities will prevail, security will no longer exist, falsehood will dominate and Al-Haqq will be buried, and this is the aim of the devils among the humans and Jinn (creatures created from fire).Accordingly, people should beware of what they invite to, they should also take all the means to ensure the prevalence of security, virtue and guidance as well as advising each other to cooperate with rulers in whatever is good and helping whoever calls to this, as well as establishing Allah’s Rules, supporting Al-Haqq, and assisting whoever wants to make reform and refute and warn against oppression and the means leading to disunity and disparity.This is mandatory, as declared by Allah (Glorified and Exalted be He): “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [Al-Maidah: 2]Allah (Glorified and Exalted be He) also says: “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [Al-Asr: 1-3]Allah (Glorified and Exalted be He) also says: “And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” [Aal Imran: 103]This is the way to salvation, true Iman (faith/belief), righteous deeds and a good end, accordingly, good will prevail, cooperation in virtuousness and Taqwa will be achieved and evil will be refuted, leading all countries to become secure in a way that restrains the perverse and returns rights back to their owners. We ask Allah by His Beautiful and Sublime Names and Attributes to direct everyone to good, grant them the comprehension of the Din, adjust the conditions of all Muslims, protect them and us from the evil of our own souls, misdeeds and from following lusts, as I ask Him to protect us from the straying Fitan (seditions), guide our rulers to what is good, help them in virtue and support Al-Haqq through them, and help them and whoever assists them to profoundly understand the Din, achieve whatever is good, and to guard them against that which contradicts Allah’s Shari’ah, and render us of those who guide and are guided.Finally, I ask Him (Glorified be He) to set right the conditions of all Muslims everywhere, grant them good understanding of their Din, let the best among them rule over them, and better their leaders, gather Muslims to Al-Haqq and Guidance, He is All-Hearer, Ever Near. May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Narrated by Al-Bukhari, Book on judgments, no. 6612; Muslim, Book on rulership, no. 3424; Al-Nasa’i, Book on Al-Bay’ah, no. 4134; Abu Dawud, Book on Jihad, no. 2256; and Ahmad in Musnad, Section on the Hadiths narrated by the ten Companions promised Paradise, no. 686. ↩ Narrated by Imam Ahmad, Rest of the section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 8444; and Malik, Al-Muwatta*, Book on miscellaneous matters, no. 1572. ↩ Narrated by Al-Tirmidhy, Book on righteousness and upholding ties of kinship, no. 1849; Al-Nasa’i, Book on Al-Bay’ah, no. 4128; and Abu Dawud, Book on manners, no. 4293. ↩ Narrated by Muslim, Book on rulership, no. 3448; and Ahmad, Rest of the section on Al-Ansar, no. 22856. ↩ Narrated by Muslim, Book on trials, no. 2116, with the wording: \"Give them their rights and ask Allah for that which is yours; \"and Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, no. 3458. ↩ " }, { "title": "There is no way to achieve that unless advice is exchanged", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/there-is-no-way-to-achieve-that-unless-advice-is-exchanged/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441 AH", "link": null, "summary": "It is obligatory upon citizens to acknowledge the services provided to them by the state and thank it for that. They should help the state to reform its affairs through good words and good manners and not through attacking and publicizing the negative aspects of the state in newspapers and on the Minbar (pulpit).", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Since its establishment, the Kingdom of Saudi Arabia has applied the Shari’ah of Allah and ruled according to His Legislations. What is our duty towards this responsibility?Answer:It is obligatory upon citizens to acknowledge the services provided to them by the state and thank it for that. They should help the state to reform its affairs through good words and good manners and not through attacking and publicizing the negative aspects of the state in newspapers and on the Minbar (pulpit). Reformation should be done through offering advice, writing to officials to draw their attention to the problems of which they are not aware until they are solved and until goodness and welfare prevail, blessings settle and people are safe from afflictions. There is no way to achieve that unless advice is exchanged. It is the state’s responsibility to correct shortcomings, carry out all the actions that please Allah (Glorified and Exalted be He) and eliminate all that which Allah has prohibited and which contradicts the Shari’ah. This can be carried out through cooperation with scholars, employees, righteous officials, and Committee for the Propagation of Virtue and the Prevention of Vice." }, { "title": "Ruling on rebel against the rulers", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/ruling-on-rebel/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441 AH", "link": null, "summary": "The Nas from the Sunnah explains the meaning and confines the absoluteness of the Ayah to obeying the Muslims in authority in what is judged to be Ma‘ruf.", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Your Eminence Shaykh, there are people who think that, because some of the rulers commit major sins, we are obliged to rebel against them and attempt to change the status quo, even if this results in harm to the Muslims in that country and despite the many problems that the Muslim world is facing. What is your opinion?Answer:Allah (Glorified and Exalted be He) says: “O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” [an-Nisa: 59]This Ayah (Qur’anic verse) is a Nas (Islamic text from the Qur’an or the Sunnah) on the obligation of obedience to the leaders; the rulers and scholars. The authentic Sunnah of the Messenger of Allah (peace be upon him) explains that this obedience is obligatory, and an enjoined duty regarding everything that is looked upon as Ma‘ruf (that which is good, beneficial, or fitting by Islamic law and Muslims of sound intellect).The Nas from the Sunnah explains the meaning and confines the absoluteness of the Ayah to obeying the Muslims in authority in what is judged to be Ma‘ruf. It is obligatory for Muslims to obey those in authority when ordered to do right and good, but not sins. Therefore, if their orders involve any sins, they must not to be obeyed, but it is still not permissible to rebel against them due to this, as the Prophet (peace be upon him) said: “Mind you! Anyone who has a ruler appointed over them and sees him committing some act of disobedience to Allah, should hate his (the ruler’s) act in disobedience to Allah, but must not withdraw the hand from obedience (to the ruler).” 1The Prophet (peace be upon him) also said, “Anyone who abandons obedience (to the ruler) and withdraws from the Jama‘ah (Muslim main body) and then dies, will die the death of one belonging to Jahiliyyah (pre-Islamic time of ignorance, i.e. Will die as a pagan).” 2He (peace be upon him) also said, “A Muslim must hear and obey, in things they like or dislike, unless they are ordered to commit a sin. If ordered to commit a sin, they must neither hear nor obey (the Muslims charged with authority).” 3When the Prophet (peace be upon him) mentioned to the Companions that there would be rulers whom they would approve of some of their actions and disapprove of others, they asked, “What do you order us to do?” He (peace be upon him) said, “Give them their rights and ask Allah for your rights.” 4‘Ubadah ibn Al-Samit (may Allah be pleased with him) said, “We gave the pledge of allegiance to hear and obey at our times of vigor or unwillingness, our times of ease or difficulty, and to give preference over ourselves (i.e. To be obedient to the ruler and give him his right even if he did not give us our right) and that we should not dispute the authority over matters with those charged to lead them and he (the Prophet, peace be upon him) said, ‘Unless you see blatant Kufr (disbelief) for which you have a proof from Allah (Qur’anic Ayah or authentic Hadith).’” 5This shows that it is not permissible for Muslims to dispute with those in authority or to rebel against them, unless they see clear Kufr for which there is proof from Allah. This is because rebelling against those in authority results in great corruption and evil, which disturbs security, wastes people’s rights, does not deter the oppressors or help the oppressed, and causes disorder and lack of security. Therefore, rebelling against those in authority results in great corruption and evil. The exception is when the Muslims see clear Kufr, for which there is proof from Allah. In this case, there is nothing wrong in rebelling against these rulers to depose them, if they have the power to do so.However, if this is beyond their ability, they should not rebel. Also, if rebelling would result in worse evil, they should not do so to preserve the public interest. The agreed-upon Shar‘i (Islamic legal) rule states: (It is not permissible to remove an evil by a greater evil. Rather, it is obligatory to ward off evil by what removes or mitigates it). Warding off evil by means of a greater evil is not permitted, according to Ijma‘ (consensus) of Muslims. If this group, which wants to remove this ruler, who is openly committing Kufr, has the ability to do so and they can bring a good righteous leader in his place, without this resulting in great corruption for the Muslims or a worse evil than the already existing, that is permissible.On the other hand, if rebellion would result in greater corruption, chaos, oppression, and the assassination of those who do not deserve to be assassinated, and other forms of major corruption, it is not permitted. It is obligatory, in this case, to be patient, and to hear and obey in what is Ma‘ruf, offer sincere advice to the authorities, supplicate for them that they may be guided to the good, and to strive to reduce evil and increase good. This is the correct way that must be followed, because this is in the general interest of the Muslims and because it will reduce evil, increase good, keep the peace, and protect the Muslims from a greater evil. We ask Allah to grant guidance and success to all. Muslim, Sahih, Book on rulership, no. 1855; Ahmad ibn Hanbal, Musnad, vol. 6, p. 24, and Al-Darimy, Sunan, Book on heart-softening narrations, no. 2797. ↩ Muslim, Sahih, Book on rulership, no. 1848; Al-Nasa’i, Sunan, Book on sanctity of blood, no. 4114; Ibn Majah, Sunan, Book on trials, no. 3948; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 296. ↩ Al-Bukhari, Sahih, Book on judgments, no. 7144; Muslim, Sahih, Book on rulership, no. 1839; Al-Tirmidhy, Sunan, Book no Jihad, no. 1707; Abu Dawud, Sunan, Book on Jihad, no. 2626; Ibn Majah, Sunan, Book on Jihad, no. 2864; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 142. ↩ Al-Bukhari, Sahih, Book on trials, no. 7052; Muslim, Sahih, Book on rulership, no. 1843; Al-Tirmidhy, Sunan, Book on trials, no. 2190; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 387. ↩ Al-Bukhari, Sahih, Book on trials, no. 7056; Muslim, Sahih, Book on ordained punishments, no. 1709; Al-Nasa’i, Sunan, Book on Al-Bay’ah, no. 4162; Ibn Majah, Sunan, Book on Jihad, no. 2866; Ahmad ibn Hanbal, Musnad, vol. 5, p. 325; Malik, Al-Muwatta*, Book on Jihad, no. 977; and Al-Darimy, Sunan, Book on military expeditions, no. 2453. ↩ " }, { "title": "It is not permissible to kill resident or immigrant disbelievers", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/it-is-not-permissible-to-kill-resident-or-immigrant-kafirs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441 AH", "link": null, "summary": "It is not permissible to kill resident or immigrant Kafirs who are Musta'man (non-Muslim with a peace agreement permitting them to enter and stay temporarily in a Muslim country), who have entered into a country peacefully.", "category": ["rulership","walabara"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question: Some young people think that it is lawful to alienate the Kafirs (disbelievers) residing in or immigrating to Muslim countries. Accordingly, some of them deem it lawful to kill and steal from them if they see them committing Munkar.Answer:It is not permissible to kill resident or immigrant Kafirs who are Musta’man (non-Muslim with a peace agreement permitting them to enter and stay temporarily in a Muslim country), who have entered into a country peacefully. It is also not permissible to kill or attack those who commit sins; the Munkar that they have committed should be referred to the Islamic Law Courts and the decision they see will be sufficient.Question: What if there are no Islamic Law Courts?Answer:If there are no Islamic Law Courts, just give advice. Those in authority should be advised and guided to do good and they should be cooperated with to rule by the Shar‘ (Law) of Allah. It is not permissible for those giving advice and admonition to kill or punish; they should instead cooperate with those in authority in a way that is best so they can rule the Servants of Allah by the Shar‘ of Allah. Otherwise, the obligation is confined to giving advice, guiding to the good, and resisting Munkar in a way that is best. Allah (Exalted be He) says: “So keep your duty to Allâh and fear Him as much as you can” [Al-Taghabun: 16]Those who are experienced and knowledgeable in such matters undoubtedly know that resisting evil by killing or beating results in worse corruption and evil." }, { "title": "Is enjoining Ma'ruf and forbidding Munkar by the hand is a right for all Muslims or is it just confined to those in authority and their deputies?", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/is-enjoining-maruf-forbid-munkar-a-right-for-muslims-or-the-authorities/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441 AH", "link": null, "summary": "Correcting the wrong is a right for all Muslims according to their ability. However, changing by the hand must be based on ability that will not result in greater corruption or evil.", "category": ["rulership"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is enjoining Ma‘ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?Answer:Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).” 1However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.In this case they should make the change with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’i (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma‘ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari‘ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. Muslim, Sahih, Book on faith, no. 49; Al-Tirmidhi, Sunan, Book on trials, no. 2172; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5008; Abu Dawud, Sunan, Book on Salah, no. 1140; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1275; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 10. ↩ " }, { "title": "What is the proper manner of enjoining right and forbidding evil", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-proper-manner-enjoining-good-forbidding-evil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441 AH", "link": null, "summary": "What is the proper manner of enjoining right and forbidding evil?", "category": ["hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the proper manner of enjoining right and forbidding evil? What is the wisdom behind doing this?Answer:This question is worthy of attention as enjoining right and forbidding evil is an important duty and a fundamental pillar of Islam. Undertaking this duty is one of the greatest means of reforming the Muslim society, safeguarding it from Allah’s punishment, and guiding it to follow the straight path when faithful and sincere scholars enjoin what is good and forbid what is evil. Describing the Muslim Ummah (nation), Allah (Glorified be He) states: “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh.” [Aal Imran: 110]It is because of their enjoining good, forbidding evil, and holding true belief in Allah that Allah has made the Muslim Ummah the best Ummah ever raised up for mankind. Allah also commands Muslims stating: “Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful.” [Aal Imran: 104]Allah describes the Muslims as being Al-Muflihun (the successful ones) for their possessing virtuous qualities of inviting others to work righteousness and forbidding them from evil-doings. The quality of Falah (success) involves obtaining all that is good and realizing the objectives leading to happiness. Allah (Glorified and Exalted be He) speaks of the believers stating: “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.” [at-Tawbah: 71]In this Ayah (Qur’anic verse), Allah promises mercy to the believers because of their righteous works which include enjoining what is right and forbidding evil. It can be inferred from the Ayah that the duty of enjoining good and forbidding evil is incumbent on every believer, man or woman, and is not confined to anyone. This duty is one of the great characteristics of true believers and part of their upright morals. However, enjoining good and preventing evil must be undertaken with wisdom and knowledge without resorting to violence. Enjoining good refers to doing what Allah and His Messenger have commanded while forbidding evil means to avoid what Allah and His Messenger have declared prohibited. Accordingly, one who enjoins good and forbids evil should have knowledge about what is good and what is evil, be he a man or a woman; otherwise he or she should refrain from doing so or they produce the opposite, that is, enjoin what is evil or forbid what is good.Allah (Exalted be He) states: “Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e. to the Oneness of Allâh - Islâmic Monotheism with sure knowledge).” [Yusuf: 108] Allah’s (Exalted be He) saying: “I and whosoever follows me (also must invite others to Allâh i.e. to the Oneness of Allâh - Islâmic Monotheism with sure knowledge).” [Yusuf: 108]Allah (Glorified be He) also states: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [an-Nahl: 105] Wisdom means to have knowledge and to be intelligent enough to put things into proper perspective. Inviting others to the path of Allah is part of enjoining what is good and forbidding what is evil because such an invitation clarifies the truth to people. Both one who enjoins good and the one who forbids evil are considered as Du’ah (callers to Islam). They may have the authority to deter those who do evil and compel them to abide by doing what is good. The scope of the Da`y’s mission is broader since it is he who clarifies the truth to mankind and guides them to it. He may or may not have that authority to force others to adhere to his teachings. In conclusion, one who enjoins good and forbids evil must do so by means of clear proofs.This should be done lest he should enjoin something that is contradictory to the Shari`ah (Islamic Law) or forbid something ordained by it. He should preach to others with gentle words and in a kind manner. Allah (Glorified and Exalted be He) states: “And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you” [Aal Imran: 109] Addressing Prophet Musa (Moses, peace be upon him) and Prophet Harun (Aaron, peace be upon him), Allah (Glorified be He) states: “And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [TaHa: 44]One who enjoins good and forbids evil has to be lenient with people by choosing gentle and kind words when commanding or forbidding them from doing something. In this way, people will be responsive to his commands and prohibitions and will also benefit from his knowledge. However, he has to be strict with oppressors and wrongdoers. Allah (Glorified be He) states: “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [al-‘Ankabut: 46]He may resort to rapprochement and disciplining in case certain people refuse to abide by doing what is good or avoiding what is evil. Initially, when enjoining good or forbidding evil, one has to tell kind words to people. If the advice is met with arrogant rejection, one may resort to reproaching or threatening some sorts of punishment as dictated by Allah’s Purified Shar`i (Law)." }, { "title": "On Al-Ikhwan Al-Muslimun (the Muslim Brotherhood)", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-muslim-brotherhood/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441", "link": null, "summary": "Ikhwan-ul-Muslimin Movement is being criticized by some scholars because they have no activity in the spread of Tawhid (monotheism), the prohibition of Shirk (associating others with Allah in His Divinity or worship) and Bid'ah.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Your Eminence, Al-Ikhwan Al-Muslimun (the Muslim Brotherhood; a political group also calling to Islam) Movement spread in the Kingdom especially among the students. What is your opinion with regard to this movement? To what extent is it in conformity with the Manhaj (methodology) of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream)?Answer:Ikhwan-ul-Muslimin Movement is being criticized by some scholars because they have no activity in the spread of Tawhid (monotheism), the prohibition of Shirk (associating others with Allah in His Divinity or worship) and Bid’ah. They have their own way but they fall short in Da’wah and directing others to the true creed, which is of Ahl-ul-Sunnah wal-Jama’ah.The Muslim Brotherhood should call to the Manhaj of the Salaf (righteous predecessors) and Monotheism, deny worshipping, revering, and seeking the help of the dead such as Al-Husayn Al-Hasan, Al-Badawy, and the like.They should be concerned with the origin of Islam which is La ilaha illa Allah [There is no god except Allah] and the first thing the Prophet (peace be upon him) invited people to in Makkah. He (peace be upon him) invited people to the worship Allah alone and so many scholars criticize the Al-Ikhwan Al-Muslimun for not inviting others to Allah’s Oneness with sincere devotion towards Him, denying the innovative religious matter that the ignorant introduced such as revering, seeking the help of, making vows and slaughtering for the dead. These are forms of major Shirk (associating others with Allah in His Divinity or worship). They are also criticized for not following the Sunnah and the Hadith. They also do not adhere to the legal rulings of the Salaf. I hear many of my fellow Muslim brothers criticizing them for many things. I ask Allah to grant them success and set their affairs right." }, { "title": "Ruling on those who abstain from enjoining good and forbidding evil", "date": "2020-07-21T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/abstain-from-enjoining-good-forbidding-evil/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 30, 1441", "link": null, "summary": "Such people are thereby disobedient to Allah and His Messenger. They have weak faith and are in great danger. This is one of the diseases of the heart and may result in Allah's immediate or later punishment.", "category": ["fatwas","jihad","hisbah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on those who abstain from enjoining good and forbidding evil while having the ability to do so?Answer:Such people are thereby disobedient to Allah and His Messenger (peace be upon him). They have weak Iman (Faith) and are in great danger. This is one of the diseases of the heart and may result in Allah’s immediate or later punishment. Allah (Exalted and Glorified be He) stated: “Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.” [al-Maidah: 78-79]It is authentically reported that the Prophet (peace be upon him) stated: “Whoever among you sees something abominable should change it with his hand; and if he has not the ability, then he should do so with his tongue; and if he has not the ability to do this, (even) then he should (abhor it) in his heart, and this is the least of Faith.” 1Also, He (peace be upon him) stated: “If acts of disobedience are witnessed by people and they do not rectify them, Allah will soon punish them all.” 2 Related by Imam Ahmad with a sound Isnad (chain of narration) on the authority of Abu Bakr Al-Siddiq (may Allah be pleased with him). There are many Hadith in this regard. We implore Allah to help Muslims fulfill this great obligation in a manner that pleases Him. Muslim, Sahih, Book on faith, no. 49; Al-Tirmidhi, Sunan, Book on trials, no. 2172; Al-Nasa’i, Sunan, Book on faith and its laws, no. 5008; Abu Dawud, Sunan, Book on Salah, no. 1140; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1275; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 10. ↩ Al-Tirmidhi, Sunan, Book on trials, no. 2168; and Ibn Majah, Sunan, Book on trials, no. 4005. ↩ " }, { "title": "A reply to the claims of BBC", "date": "2020-07-20T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/reply-to-the-claims-of-bbc/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 29, 1441", "link": null, "summary": "The statement which the BBC reported from me on its morning news in London that I said that celebrating the Mawlid is an act of Kufr is a mere lie and groundless.", "category": ["refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "All Praise is due to Allah. May peace be upon the Messenger of Allah, his family, and Companions.Several days ago, I wrote an article containing a response to a question of the ruling on celebrating the Mawlid (the Prophet’s birthday) in which I explained that celebrating the Mawlid is a Bid’ah (innovation in religion). The article was published in the local Saudi newspapers and broadcasted on the radio. Later on, I discovered that the BBC reported in its morning news that I said that celebrating the Mawlid is an act of Kufr (disbelief). So I have to explain the truth to the audience. The statement which the BBC reported from me on its morning news in London that I said that celebrating the Mawlid is an act of Kufr is a mere lie and groundless. Whoever reads my article will know that for sure. I feel terribly sorry that a worldwide broadcast like BBC that are widely respected by many people reports a mere lie like this. Undoubtedly, the audience must ascertain all the reported news lest it should contain lies as happened in this topic.I ask Allah to protect us and all Muslims against lies and all that incurs the wrath of Allah, for He is the Most Generous. For the truth, the refutation has been published too. May peace and blessings be upon our Prophet Muhammad, his family, and Companions!" }, { "title": "Ruling on slaughtering animals, engaging in Dhikr and beating drums during celebrations of Mawlid", "date": "2020-07-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/slaughtering-animals-dhikr-beating-drums-in-mawlid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 28, 1441 AH", "link": null, "summary": "What is the ruling on slaughtering animals, engaging in Dhikr (Remembrance of Allah) and beating drums during celebrations of Mawlid", "category": ["sacrifice","festivals","music","bidah"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on slaughtering animals, engaging in Dhikr (Remembrance of Allah) and beating drums during celebrations of Mawlid (the Prophet’s birthday)?Answer:All this is Bid‘ah (innovation in religion) and it is obligatory that they should be renounced, as dictated by the scholars, as these things were not done during the lifetime of the Prophet (peace be upon him). He neither ordered these practices nor performed them, nor did his Sahabah (Companions, may Allah be pleased with them) or the Salaf (righteous predecessors). This Bid‘ah was not practiced by them; they did not celebrate the Mawlid (birthday) of the Prophet (peace be upon him) or that of Al-Siddiq, ‘Umar, ‘Uthman, ‘Ali, or anyone else.This is a Bid‘ah that was initiated by the Fatimid Rafidah (a Shiitic group) during the fourth century, and was followed by others after this. This Bid‘ah spread due to ignorance and the fact that there were many people propagating and encouraging its practice. They were supporting a falsehood. It is obligatory to be careful and beware of this. It is not permissible to attend these events nor to participate in their feasts. It is obligatory that people should be warned about this and it should be made clear that this is wrong and Bid‘ah, and that celebrating Mawlid can lead to Shirk (associating others with Allah in His Divinity or worship). Actually, forms of major Shirk has spread among many of these people, such as supplicating to the Prophet (peace be upon him), or supplicating to Al-Husayn (may Allah be pleased with him) or Al-Badawy.In conclusion, it is a Bid‘ah which can lead to Shirk. It involves many acts that are Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) in many societies and countries.Allah (Glorified and Exalted be He) says: “Or have they partners (with Allâh — false gods) who have instituted for them a religion which Allâh has not ordained?” [al-Shura: 21]”He (Glorified be He) also says: “[Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!” [al-A’raf: 3]And He (Glorified and Exalted be He) says: Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins.” [Aal Imran: 31]The Prophet (peace be upon him) said: “Anyone who introduces something in this matter of ours (Islam) that is not from it, will have it rejected.” 1 (Agreed upon as a Hadith Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) by Imams Al-Bukhari and Muslim) He (peace be upon him) also said: “Anyone who does an action which is not in accordance with this matter of ours (Islam), will have it rejected.” 2 (Related by Muslim in his “Sahih [Book of Authentic Hadith]”)The Prophet (peace be upon him) used to say during the Friday Khutbah (sermon): “The best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad (peace be upon him), the most evil of matters are those which are newly-invented (in religion), and every Bid‘ah is a Dalalah (deviation from the right).” 3 (Related by Muslim in his “Sahih”) There are many Hadith that have been narrated to that effect.As for sacrificing animals, this has a different ruling: If they are slaughtered for the one whose Mawlid is being celebrated, this is major Shirk; but if they are slaughtered just to be eaten, there is nothing wrong with that. But Muslims should neither eat from them nor attend (the feast) as a way of denouncing them in word and in deed, unless they attend to advise people without joining them in eating or anything else. May Allah grant us success. 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. ↩ Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180. ↩ Narrated by, Muslim, Book on Friday, no. 1435. ↩ " }, { "title": "Is Wahhabism a fifth Madhab?", "date": "2020-07-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/is-wahhabism-fifth-madhab/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 27, 1441", "link": null, "summary": "What is Wahhabism? Is it a fifth madhhab (school of thought), or does it follow one of the four madhhab?", "category": ["fatwas","manhaj","wahhabism"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is Wahhabism? Is it a fifth madhhab (school of thought), or does it follow one of the four madhhab?Answer:This term is applied by many people to the call of the Sheikh, the Imam, Muhammad ibn Abd al-Wahhab ibn Sulayman al-Tamimi al-Hanbali—may Allah have mercy on him—and they call him and his followers ‘Wahhabis.’Anyone with the slightest insight into the movement and call of Sheikh Muhammad ibn Abd al-Wahhab—may Allah have mercy on him—knows that he stood to spread the call of pure monotheism (Tawhid) and to warn against polytheism (Shirk) in all its forms, such as attachment to the dead and other things like trees, stones, and the like.In creed (Aqidah), he followed the path of the Salaf al-Salih (Pious Predecessors), and in subsidiary matters of jurisprudence, he followed the school (madhhab) of Imam Ahmad ibn Hanbal al-Shaybani—may Allah have mercy on him—as evidenced by his books, fatwas, and the writings of his followers among his children, grandchildren, and others, all of which have been printed and distributed among the people.Imam Muhammad—may Allah have mercy on him—arose at a time when the estrangement of Islam had become entrenched, and the clouds of ignorance had cast a shadow over the Arabian Peninsula and elsewhere, except for what Allah willed. The worship of rivals and idols had spread across it. Thus, the Sheikh—may Allah have mercy on him—rolled up his sleeves with utmost resolve, struggled, strove, and dedicated his efforts to eliminating the paths of misguidance, utilizing various means capable of spreading pure monotheism, free from superstitions, among the people. It was from the blessings of Allah, the Glorified, that He guided Imam Muhammad ibn Saud, the Emir of Diriyah at that time, to accept this call. He, his children, those under his command, and those who followed him in this goodness stood by his side in this path—may Allah reward them with all goodness, forgive them, and grant success to all their descendants in achieving what pleases Him and rectifies His servants. The regions of the Arabian Peninsula continue to live under the shade of this blessed call to this day. His call—may Allah have mercy on him—was in accordance with the Book of Allah (the Qur’an) and the Sunnah of His Messenger, peace and blessings be upon him.‘Wahhabism’ is not a fifth school of thought (madhhab) as claimed by the ignorant and the biased; rather, it is a call to the Salafi creed and a revival of the landmarks of Islam and monotheism that had eroded in the Arabian Peninsula, as previously mentioned." }, { "title": "Was Buddha a Prophet?", "date": "2020-07-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/was-buddha-a-prophet/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 27, 1441 AH", "link": null, "summary": "Buddha was not a prophet; he was an atheist philosopher, who led an ascetic life of non-conformity with Divine Religion. Anyone who believes in his prophethood is a Kafir (disbeliever).", "category": ["non-muslim"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on those who say that Buddha was a prophet? What is the ruling on those who say that the Sahabi (Companion of the Prophet) ‘Abdullah ibn ‘Umar (may Allah be pleased with them both) knew nothing about politics or, as the Moroccans put it, “he lacked in politics,” although this is showing disdain to a Sahabi? What is also the ruling on saying that anyone who says so is an atheist, i.e. To judge such a person to be an atheist?Answer:Buddha was not a prophet; he was an atheist philosopher, who led an ascetic life of non-conformity with Divine Religion. Anyone who believes in his prophethood is a Kafir (disbeliever). His people exceeded the proper limits in regard to him, deified him, and worshipped him instead of Allah. Many people have embraced this idolatrous faith of Buddhism, both in the past and the present. It is obligatory for a Muslim to hate this faith and its followers, and repudiate and dislike them for the Sake of Allah.Concerning ‘Abdullah ibn ‘Umar ibn Al-Khattab, he was a venerable Sahabi, one of the greatest Muhajirun (Emigrants from Makkah to Madinah) and praiseworthy scholars. It is obligatory to love him, along with the other Sahabah (Companions of the Prophet), and ask Allah to be pleased with them. It is not permissible to belittle any of them, as the Prophet (peace be upon him) said, “Do not revile my Sahabah (Companions)! By Him in Whose Hands is my soul, were one of you to spend as much gold as (Mount) Uhud, he would not reach the Mud (a dry measure of half bushel, 543 grams) of one of them, or even half of it.” 1 Al-Bukhari, Sahih, Book on merits and virtues, no. 3673; Muslim, Sahih, Book on merits of the Companions, no. 2541; Al-Tirmidhy, Sunan, Book on merits, no. 3861; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4658; Ibn Majah, Sunan, Introduction, no. 161; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 11. ↩ " }, { "title": "Warning against Rashad Khalifa's denial of the Sunnah", "date": "2020-07-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/warning-against-rashad-khalifas-denial-of-the-sunnah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 27, 1441", "link": null, "summary": "I deemed it necessary to disclose his claims and expose his reality before Muslims lest any of them should fall victim to his deceptions and deviant opinions.", "category": ["refutals","sects"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "All praise be to Allah. May peace and blessings be upon His Messenger and upon his family, Companions, and those who followed him.The reason for this speech is the latest events in city of Toussaint, an affiliate of the state of Arizona, America. There is a person called Rashad Khalifah, an American-Egyptian citizen who denies the Sunnah, reviles the status of the Messenger (peace be upon him), and distorts the Words of Allah to conform with his deviated opinions.The said person has no knowledge of the principles of the Islamic Shari`ah (Islamic Law), as his field of study in which he holds his Ph.D is agricultural engineering. Thereby, he is not eligible to the duty of calling to Allah in a right manner. Furthermore, he managed by means of illusive ways to misguide new Muslims to believe in his opinions which he propagates pretentiously and falsely in the name of Islam which he antagonizes by his denial of the Sunnah along with those who equally deny the Prophet’s words and deeds. During his visit to Libya in 1399 A.H., a professor at the Libyan University asked him just before he boarded the airplane about his opinion concerning the Prophet’s Hadiths, he said quickly due to the lack of time, “these Hadiths are Satanic.” Among his sayings which expose his denial of Sunnah and allegorically interpreting the Qur’an on whimsical basis the following: He says that stoning the male or female adulterers, married or not, is not permissible, for this was not revealed in the Qur’an. His arrogant stand when citing the Hadith: Do not write down anything from me except the Qur’an that this proves the impermissibility of writing down the Hadiths. He argues that there is no need for the Sunnah or the Prophet’s explanation of the Qur’an by quoting Allah’s saying: “We have neglected nothing in the Book” [al-An’am: 38] and His saying: “…and your Lord is never forgetful” [Maryam: 64] He claims that adhering to the Sunnah, writing down, and collecting the Hadiths that took place in the second and third centuries A.H. Was behind the downfall of the Islamic state. He questions the truthfulness of the incident of Al- Mi`raj (Ascension to Heaven) and that the Messenger (peace be upon him) was not the first to teach Muslims the manner by which they offer their Salah (Prayer), as Arabs have known this way of performing Salah since their ancestor Ibrahim [Abraham] (peace be upon him). He has certain interpretations regarding the writing of the Separated Letters mentioned at the beginning of Surahs (chapters) as he claims that the way they are written is not true. According to his opinion, the Separated Letters: A. L. M. Which are combined as one word in the `Uthmany calligraphy, should be separately written, i.e. “Alif Lam Mim”. Likewise, Allah’s saying: “Nûn. [These letters (Nûn, etc.) are one of the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings].” [al-Qalam: 1] Should be written as “Nun” etc. Of the delusive and deviant opinions which disperse the unity of Muslims in addition to bearing clear opposition to Allah and His Messenger.Therefore, I deemed it necessary to disclose his claims and expose his reality before Muslims lest any of them should fall victim to his deceptions and deviant opinions. So all may know the Remarkable Status of the purified Sunnah. Every Muslim should know that the Prophet’s Sunnah (peace be upon him) is the second source of legislation. This is unanimously agreed upon by the Salaf (righteous predecessors) of the Ummah (nations) and the esteemed scholars. Allah has preserved the Sunnah of His Prophet (peace be upon him) as He preserved His Book (the Qur’an) and dedicated to that duty sincere men and trustworthy scholars who devoted their utmost efforts and deep knowledge to serve, scrutinize, and transmit the Sunnah honestly and truthfully to later generations as reported from the Prophet (peace be upon himself) without any distortion of Hadiths with relation to meaning or wording.The knowledgeable people amongst the Sahabah (Companions of the Prophet) and those who came after them still believed and revered that great source and resorted to it seeking the evidence concerning the legal rulings. They also sought to teach the Sunnah and sciences related to it to the Ummah and regarded it as an indispensable means to the explanation of the Qur’an. Accordingly, many voluminous books were compiled in the Science of Hadith and its principles as well as judging the authenticity of the texts and narrators. All this was made clear in the books of Fiqh (jurisprudence) and juristic percept.Moreover, Allah’s command in His Book to follow the Messenger and obey him until the Day of Resurrection, because the Prophet (peace be upon him) with his dedications and deeds clarified thoroughly what was generally expressed in the Qur’an. Had it not been for the Sunnah, Muslims would have not come to know the number of Rak`ahs (unit of Prayer) of Salah, how they should be offered, defending the cause of Allah, enjoining that which is good and forbidding that which is evil. Nor were they to know the rulings of transactions or the forbidden acts for which Allah ordained Hudud and punishments.There are many Ayahs stressing this meaning: “And obey Allâh and the Messenger (Muhammad (peace be upon him)) that you may obtain mercy.” [Aal Imran: 132]”Allah (Exalted be He) also says in Surah Al-Nisa’: “O you who believe! Obey Allâh and obey the Messenger (Muhammad (peace be upon him)), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (peace be upon him), if you believe in Allâh and in the Last Day.” [an-Nisa: 59]Allah (Praised be He) further states: “He who obeys the Messenger (Muhammad (peace be upon him), has indeed obeyed Allâh, but he who turns away, then we have not sent you (O Muhammad (peace be upon him)) as a watcher over them.” [an-Nisa: 80]He (Exalted be He) says: “Say: “Obey Allâh and obey the Messenger, but if you turn away, he (Messenger Muhammad صلى الله عليه وسلم) is only responsible for the duty placed on him (i.e. To convey Allâh’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. To preach in a plain way).” [an-Nur: 54]Allah also says: “And perform As-Salât (Iqâmat-as-Salât), and give Zakât and obey the Messenger (Muhammad (peace be upon him)) that you may receive mercy (from Allâh).” [an-Nur: 56]These Ayahs and others have made it clear that the obligation of obeying the Messenger of Allah (peace be upon him) completes the obedience of Allah. All guidance and mercy lie in adhering to the Sunnah of the Prophet (peace be upon him) and holding fast to his guidance. This utterly contradicts the denial of the Sunnah and questions its validity.Whatever was said by Rashad Khalifah of denying the Sunnah and that there is no need for it is disbelief and apostasy from Islam, because denying the Sunnah implies the denial of the Qur’an and whoever does that is a kafir (disbeliever) according to the Ijma` (consensus) of Muslims and he should be, along with those advocating the same opinions, abandoned and declared a disbeliever and deviant in every occasion until he openly repents to Allah, for Allah (Glorified and Exalted be He) says: “Verily, those who conceal the clear proofs, evidence and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.” [al-Baqarah: 159-160]Imam Al-Suyuti (may Allah be merciful to him) in his book, “Muftah Al-Jannah Fi Al-Ehtijaj bil Sunnah” deemed as kafir whoever denies the Sunnah, as he said: “You should know (may Allah show mercy upon you) that whoever denies the authority of the Prophet’s Hadiths whether a statement or an act, is a Kafir and is out of the fold of Islam and will be gathered on the Day of Resurrection with the Jews and Christians, or with any disbelieving sects according to the Will of Allah.” End of Quote.That is what I want to make clear and highlight to advise the Ummah and fulfill the due responsibility of scholars. May Allah guide us to His Straight Path, protect all Muslims from deviance after guidance, and from Kufr after Iman (Faith). I ask Allah (Glorified and Exalted be He) to grant victory to His Religion, make His word supreme, and to grant Muslims victory over their enemies. He is the One Who is Capable of doing so. May peace and blessings be upon His Prophet Muhammad, his family, companions, and those who followed him righteously until the Last Day.Source" }, { "title": "Is there a revealed book for Buddhism?", "date": "2020-07-18T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/buddhism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 27, 1441 AH", "link": "https://binbaz.org.sa/fatwas/31/الاجابة-عن-سوال-حول-البوذية", "summary": "We do not know of any book which was revealed for them, rather the ruling on them is the same as that of idol worshipers.", "category": ["non-muslim"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is there a revealed book for Buddhism?Answer:We do not know of any book which was revealed for them, rather the ruling on them is the same as that of idol worshipers. Therefore, if any of them embraces Judaism, Christianity, or Magianism, they fall under the ruling of the faith they embrace." }, { "title": "What is Meant by the Salafi Methodology?", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/what-is-meant-by-the-salafi-methodology/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 26, 1441", "link": null, "summary": "What is meant by the Salafi methodology is that which the Salaf (righteous predecessors) of this Ummah.", "category": ["manhaj"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:It is frequently repeated by some people that “so-and-so is a Salafi” and “so-and-so is not a Salafi.” What is meant by al-madhhab al-salafi (the Salafi methodology)? Who are the most prominent Muslim scholars who called to it? Is it permissible to call them Ahl al-Sunnah wa al-Jama’ah (the People of the Sunnah and the Community) or al-Firqah al-Najiyah (the Saved Sect)? Furthermore, is this not considered a form of self-commendation?Answer:Praise be to Allah. What is meant by the Salafi methodology is that which the Salaf (righteous predecessors) of this Ummah—including the Companions, the Tabi’un (Successors), and the trustworthy, leading scholars—adhered to in terms of correct belief, sound methodology, sincere faith, and steadfast adherence to Islam in creed, law, manners, and conduct.This stands in contrast to what the innovators, the deviant, and the mystifiers (adherents of myths and superstitions) adhere to.Among the most prominent of those who called to the methodology of the Salaf are the Four Imams, Sheikh al-Islam Ibn Taymiyyah and his students, Sheikh Muhammad ibn Abd al-Wahhab and his students, and others among the reformers and revivers—as no era is devoid of someone who stands up to establish proof for the sake of Allah.​There is no harm in calling them Ahl al-Sunnah wa al-Jama’ah (the People of the Sunnah and the Community), to distinguish them from the adherents of deviant methodologies. And this is not a form of self-commendation; rather, it is a matter of distinguishing between the people of truth and the people of falsehood." }, { "title": "Is Salafiyyah Merely a Label? A Response to Okaz Newspaper", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/is-salafiyyah-merely-a-label/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "", "link": "https://alilmia.com/vb/%D8%A7%D9%84%D8%AA%D8%AD%D8%B0%D9%8A%D8%B1-%D9%85%D9%86-%D9%81%D9%83%D8%B1-%D8%A7%D9%84%D8%AE%D9%88%D8%A7%D8%B1%D8%AC-%D9%88%D8%A8%D9%8A%D8%A7%D9%86-%D8%AD%D8%A7%D9%84-%D8%A8%D8%B9%D8%B6-%D8%A7%D9%84%D9%81%D8%B1%D9%82-%D9%88%D8%A7%D9%84%D8%AC%D9%85%D8%A7%D8%B9%D8%A7%D8%AA-%D8%A7%D9%84%D9%85%D8%B9%D8%A7%D8%B5%D8%B1%D8%A9/2726-", "summary": "Salafiyyah is the true methodology that we are obligated to follow, while abandoning any methodologies that oppose it.", "category": ["manhaj"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan"}]}, "content": "His Eminence, Dr. Saleh bin Fawzan al-Fawzan, a member of the Council of Senior Scholars, commented on what was published by Okaz regarding the hosting of the preacher, Sheikh Muhammad al-Arifi.Dr. Al-Fawzan’s commentary was directed at the first installment, which was titled “Salafi, Tablighi, and Ikhwani: Labels That Are Not from Islam.” Following is his Eminence’s response:I read a terrible headline in the Okaz newspaper on Sunday, 28/4/1426 AH (Issue No. 14162), covering an interview conducted with some of our honorable scholars. The headline read: “Salafi and Tablighi: Labels That Are Not from Islam.”I was astonished at how the headline writer could claim that Salafiyyah is not part of Islam, when it simply means following the methodology of the Salaf as-Salih (Righteous Predecessors) from among the Companions, the Successors, and the favored generations. Allah, Exalted be He, says: “And the first forerunners [in the faith] among the Emigrants and the Helpers and those who followed them with good conduct—Allah is pleased with them and they are pleased with Him…“ [At-Tawbah: 100].Furthermore, He, Exalted be He, says regarding the Companions: “Indeed, those who have believed and emigrated and fought with their wealth and their lives in the cause of Allah and those who gave shelter and aided—they are allies of one another…“ until He, the Glorified, states: “And those who believed after [them] and emigrated and fought with you—they are of you.” [Al-Anfal: 72-75].He, Exalted be He, also states in Surah al-Hashr: “For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, those are the truthful. And [also for] those who were settled in the Home and [adopted] the faith before them. They love those who emigrated to them…“ up to His statement: “And those who came after them, saying, ‘Our Lord, forgive us and our brothers who preceded us in faith…’“ [Al-Hashr: 8-10].And the Prophet ﷺ said: “And this Ummah will split into seventy-three sects, all of them in the Fire except one.” They asked, “Who are they, O Messenger of Allah?” He replied, “Those who are upon what I and my companions are upon today.”And he (ﷺ) said: “Adhere to my Sunnah and the Sunnah of the Rightly-Guided, directed Caliphs after me.”Therefore, Salafiyyah is the true methodology that we are obligated to follow, while abandoning any methodologies that oppose it. Its adherents are the Saved Sect, Ahl al-Sunnah wa’l-Jama’ah, and they are the Victorious Group until the Day of Resurrection—may Allah make us among them.[Sheikh] Al-Fawzan pointed out that affiliating with this methodology requires a deep understanding of its foundational principles so that a Muslim can properly commit to it. Likewise, one must understand the methodologies that oppose it in order to avoid them. Thus, holding fast to the path of the Salaf must be done with knowledge and clear insight. Mere affiliation is not enough if it is accompanied by ignorance of it or actions contrary to it.For this reason, Allah, Exalted be He, stated: “…and those who followed them with good conduct (ihsan).” This means doing so with correctness—correctness in knowing the path and correctness in following it, without falling into extremes or negligence, and without excess or shortcoming. This is unlike those who claim affiliation to the schools of the four Imams—Abu Hanifah, Malik, al-Shafi’i, and Ahmad—yet walk a path completely different from theirs in creed and worship.Similarly, one who claims to follow the path of the Salaf while declaring Muslims to be disbelievers, rebelling against the Muslim rulers, or leaning toward any form of extremism is not a Salafi. Rather, such a person is termed a Kharijite or a Mu’tazilite. This also applies to one who claims the methodology of the Salaf while holding the views of the Murji’ah regarding matters of faith and disbelief. This is not Salafiyyah.Therefore, it is obligatory to be mindful of this issue and not to confuse the methodology of the Salaf with other opposing methodologies. To claim that all of these methodologies are collectively “not from Islam” is a reckless statement, an unjust judgment, and a deception of the people." }, { "title": "Is Salafiyyah Just Another Islamic Sect?", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/is-salafiyyah-just-another-islamic-sect/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 26, 1441", "link": null, "summary": "The Salafi group is the foundational, original body that must be followed, whose methodology must be traversed, and which one must join and strive alongside.", "category": ["manhaj"], "tags": ["salih-ibn-fawzan"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:Some people claim that Salafiyyah is merely one of many groups active on the scene today, and that it carries the same status as any other group. What is your refutation of this claim?Answer:We have stated that the Salafi group is the one upon the truth and it is the one whose affiliation is obligatory, and working with it and attributing to it. And whatever is besides it from the groups, it is obligatory that they are not considered from the groups of dawah, because they are opposing. And how do we follow a faction opposing the group of Ahl al-Sunnah and the guidance of the righteous Salaf?So the saying that the Salafi group is one of the Islamic groups, this is a mistake. For the Salafi group is the original group which must be followed and its methodology walked upon and joined, and jihad made with it. And whatever is besides it, indeed it is not permissible for the Muslim to join it, because it is opposing. And would an individual content themselves with joining those who diverge?The Messenger of Allah ﷺ said: “Adhere to my Sunnah and the Sunnah of the Rightly-Guided Caliphs after me.” 1And when he (ﷺ) was asked about the Saved Sect, he replied: “That which I and my Companions are upon today.” 2Does a person desire salvation yet walk a path other than the one leading to it?You hope for salvation, yet you do not walk its paths; Indeed, a ship does not sail upon dry land. Related by Abu Dawud (no. 4607). ↩ Related by at-Tirmidhi (no. 2541). ↩ " }, { "title": "Ruling on Affiliating with the Salaf and Saying 'I am Salafi'", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/ruling-on-affiliating-with-the-salaf-and-saying-iam-salafi", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.alathar.net//files/sound/alothaymeen/almasjedalnabawy/split-53a-5.mp3", "hijri": "", "link": "https://alathar.net/home/esound/index.php?op=codevi&coid=116831", "summary": "Affiliating oneself with the Salaf al-Salih is obligatory, because the Salaf are those who were upon what the Prophet was upon.", "category": ["fatwas","audios","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn 'Uthaymeen","url":"/biography/uthaymeen"}]}, "content": "Question:May Allah reward you with goodness. A questioner asks: Virtuous Sheikh, what is the ruling on affiliating oneself with the Pious Predecessors (al-Salaf al-Salih) and our saying, ‘I am Salafi in creed’?Answer:Affiliating oneself with the Pious Predecessors (al-Salaf al-Salih) is obligatory, because the Pious Predecessors are those who were upon what the Prophet (peace and blessings of Allah be upon him) was upon. As for a person’s saying, ‘I am Salafi’—if he intends by it to establish a faction (hizb) or to belong to a faction, then we oppose factions, and we hold the view that the Islamic nation must be a single faction upon the path of the Prophet (peace and blessings of Allah be upon him) and his Companions.But if he means ‘I am Salafi’ in the sense that ‘I follow the Salaf, and I do not intend to establish a faction by which I declare whoever opposes me to be misguided,’ then this is correct. All of us are Salafis; all of us ask Allah the Exalted to cause us to die upon the path of the Salaf—all of us ask Allah for that.However, for us to establish a faction named ‘Salafi’, another faction named ‘Ikhwani’, another faction named ‘Tablighi’, and another faction named such-and-such—we do not approve of this; we do not approve of this. Was there any such factionalism among the Companions (may Allah be pleased with them)?Answer me. No, we say no, and we say: whoever has a claim to the contrary, let him bring it forward. The Salaf of this nation never divided into factions; all of them were upon the path of the Prophet (peace and blessings of Allah be upon him), following his tracks outwardly and inwardly—in creed, speech, and action. As for factionalism, we denounce it with the utmost denunciation, and we hold the view that the Islamic nation must be a single faction upon the methodology (manhaj) of whom? Upon the methodology of the Messenger (peace and blessings of Allah be upon him) and his Companions." }, { "title": "The Difference Between the Salaf and Ahl al-Sunnah", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/the-difference-between-the-salaf-and-ahlus-sunnah", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_776/nour_77615.mp3", "hijri": "", "link": "https://binbaz.org.sa/fatwas/16658/%D8%A7%D9%84%D8%B3%D9%84%D9%81-%D9%87%D9%85-%D8%A7%D9%87%D9%84-%D8%A7%D9%84%D8%B3%D9%86%D8%A9", "summary": "The meaning is the same. The Salaf are Ahl al-Sunnah, and they are the Companions (may Allah be pleased with them) and those who followed them in righteousness.", "category": ["fatwas","audios","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:Your Eminence, Sheikh! A listener of the program asks: Is there a difference between our saying, ‘This is the view of the Salaf (pious predecessors),’ and ‘This is the view of Ahl al-Sunnah (the people of the Sunnah)’?Answer:The meaning is the same. The Salaf are Ahl al-Sunnah, and they are the Companions (may Allah be pleased with them) and those who followed them in righteousness. They are called ‘the Pious Predecessors’ (al-Salaf al-Salih), and they are also called Ahl al-Sunnah wal-Jama’ah. So if that is what is intended, there is no harm; the expression means the same thing: Ahl al-Sunnah wal-Jama’ah and al-Salaf al-Salih. What is meant by this among the people of Sunnah are the Companions of the Prophet (peace be upon him) and whoever followed them in righteousness in creed, speech, and actions. Yes." }, { "title": "Is Salafiyyah Limited to the Hanbali Madhab?", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/is-salafiyyah-limited-to-the-hanbali-madhab/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 26, 1441 AH", "link": null, "summary": "This is not true. The Salaf were the Sahabah and those who followed their way from among the Tabi'un.", "category": ["fatwas","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz Ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it true that Salafiyyah is exclusive to the Hanbalis? And what is the reality of Salafiyyah? Is it synonymous with extremism and strictness as some claim?Answer:This statement is not correct. Rather, Al-Salaf al-Salih (the Pious Predecessors) are the Companions (may Allah be pleased with them) and those who followed their path among the Tabi’un (Successors) and the Atba’ al-Tabi’un (Successors of the Successors). This includes those from the Hanafi, Maliki, Shafi’i, and Hanbali, as well as others who walked upon the truth and adhered to the Mighty Book and the Purified Sunnah regarding Monotheism (Tawhid), the Names and Attributes [of Allah], and all matters of religion.​We ask Allah to make us among them, and to grant success to all Muslims—governments and peoples alike, in every place—to adhere to His Mighty Book and the Sunnah of His Trustworthy Messenger, to take them as a judge, to refer to them for judgment, and to beware of everything that opposes them. Indeed, He is the Guardian of that and the One Capable of it. And Allah is the Granter of success." }, { "title": "Explaining the Dawah of Sheikh Muhammad ibn Abd al-Wahhab", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/explaining-the-dawah-of-muhammad-ibn-abdul-wahhab/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_216/21604.mp3", "hijri": "", "link": "https://binbaz.org.sa/fatwas/6899/%D8%A7%D9%84%D8%AA%D8%B9%D8%B1%D9%8A%D9%81-%D8%A8%D8%AF%D8%B9%D9%88%D8%A9-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D9%85%D8%AD%D9%85%D8%AF-%D8%A8%D9%86-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%88%D9%87%D8%A7%D8%A8-%D8%B1%D8%AD%D9%85%D9%87-%D8%A7%D9%84%D9%84%D9%87", "summary": "The point of all this is that this call, and this title, is a label for whoever calls to the monotheism of Allah. Anyone who calls to Tawhid and denounces Shirk is labeled a Wahhabi by certain ignorant individuals, due to their ignorance of the reality and their lack of knowledge concerning the facts.", "category": ["fatwas","audios","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}]}, "content": "Question:Question: He has a third and final question, in which he says: Some people in our area call the scholars in the Kingdom of Saudi Arabia “Wahhabis.” Do you accept this name? And what is the response to those who call you by this name?Answer:Yes, this is a well-known title. This title is well-known for the scholars of Tawhid (monotheism) from the scholars of Najd. They attribute them to the Imam, Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him), because he called to Allah, Mighty and Majestic, in the second half of the twelfth century [AH]. He strove to clarify Tawhid and explain Shirk (polytheism) to the people, until Allah guided a vast multitude through him. People then embraced the monotheism of Allah and abandoned the various forms of major Shirk they had been practicing—such as worshipping the occupants of graves, building structures over graves, worshipping trees and stones, and extreme veneration of the righteous.Thus, his call became a great revivalist Islamic movement by which Allah benefited the Muslims in the Arabian Peninsula and elsewhere, may Allah grant him vast mercy. Consequently, his followers, those who called to his message, and those who grew up upon this call in Najd came to be called “Wahhabis.” This title became a hallmark for the people of Tawhid. Anyone who called to the monotheism of Allah, forbade Shirk and attachment to graves, trees, or stones, and commanded sincerity to Allah was labeled a “Wahhabi.” Therefore, it is an honorable and noble title, indicating that whoever is labeled with it is among the people of Tawhid, the people of sincerity to Allah, and those who forbid associating partners with Allah and forbid the worship of graves, trees, stones, idols, and shrines. This is the origin of this name and title.It is an attribution to the Imam, Sheikh Muhammad ibn Abd al-Wahhab ibn Sulayman ibn Ali al-Tamimi al-Hanbali, the caller to Allah, Mighty and Majestic—may Allah grant him vast mercy. He grew up and studied in Najd, then traveled to Mecca and Medina, learning from their scholars among the Ahl al-Sunnah (People of the Sunnah). Upon returning to Najd, he witnessed the ignorance the people were immersed in, including the worship of graves, excessive veneration of them, associating partners with Allah (the Preeminent and Exalted), supplicating to the dead, seeking their deliverance, and erecting structures over their tombs.Thus, he called to Allah, guided the people, and forbade them from Shirk. He clarified to them that Tawhid is the right of Allah, Majestic and Most High, over His servants, and that it is the very core of what the Messengers (peace and blessings be upon them) called to. He also explained to them the true meaning of La ilaha illa Allah (There is no deity worthy of worship except Allah), demonstrating that it consists of a negation and an affirmation: it negates divinity from everything other than Allah, and affirms all worship for Allah alone, Glory be to Him, the Most High.This is just as He, Mighty and Majestic, stated: “That is because Allah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Batil (falsehood)…“ [Al-Hajj 22:62].He, Glory be to Him, says: “You (Alone) we worship, and you (Alone) we ask for help (for each and everything).” [Al-Fatihah 1:5].He, Mighty and Majestic, says: “And We did not send any Messenger before you (O Muhammad ﷺ) but We inspired him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and none else).”’“ [Al-Anbiya 21:25].He, Glory be to Him, says: “And your Lord has decreed that you worship none but Him.” [Al-Isra 17:23].He, Mighty and Majestic, says: “So, call you (O Muhammad ﷺ and the believers) upon (or invoke) Allah making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allah’s sake only and not to show-off and not to set up rivals with Him in worship). However much the disbelievers (in the Oneness of Allah) may hate (it).” [Ghafir 40:14].And He, Glory be to Him, says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him)” [Al-Bayyinah 98:5].The Sheikh (may Allah have mercy on him), Muhammad ibn Abd al-Wahhab, established this call in the second half of the twelfth century [AH]. This took place initially in al-Uyaynah, a town near Riyadh, where he called to Allah, spread Tawhid, and gathered a massive circle of students. Later, due to well-known reasons, he relocated to al-Dir’iyah, where its ruler, Muhammad ibn Saud, welcomed him. They pledged an oath to cooperate in calling to Allah, Mighty and Majestic, and spreading Islam in al-Dir’iyah and its surrounding areas.Allah brought about great benefit through this alliance between Sheikh Muhammad ibn Abd al-Wahhab and Sheikh Muhammad ibn Saud—the patriarch of the current royal family. They joined forces for the sake of the dawah, and that was in the year 1158 AH. This marked the beginning of the movement in al-Dir’iyah after the migration from al-Uyaynah. Islam spread there, domes erected over graves were dismantled, Tawhid spread among the people, and they came to grasp the true meaning of La ilaha illa Allah.Subsequently, the State of Al Saud expanded across the rest of the Peninsula, and the matter of Tawhid reached its furthest borders. Allah brought immense benefit through this movement; the truth became manifest, the people of Tawhid prevailed, and it became a landmark for the adherents of monotheism everywhere. This call also spread to Yemen, many parts of India and elsewhere, the Levant, Iraq, and Egypt. The leaders of guidance and scholars of truth received it with acceptance, aided the Sheikh (may Allah have mercy on him), and championed his call.On the other hand, he was opposed by others who were overcome by ignorance, blind following of their forefathers and ancestors, or personal whims and fanaticism for their existing ways—partly so people wouldn’t ask them, “Why didn’t you teach us? Why didn’t you alert us?” Thus, they opposed this movement and authored falsehoods against it. However, Allah aided the dawah and its people, the practice of Tawhid became firmly established in the Peninsula, and Allah’s cause spread, praise be to Allah. Consequently, the followers of this movement and the scholars of Najd who invite to the monotheism of Allah were given the title “Wahhabi.” It is a well-known, honorable title that is not to be rejected; rather, it is a title for the people of Tawhid and faith, and the people who call to Allah, Mighty and Majestic. This is how this title spread.Whenever certain extremists or deviant individuals see someone in Africa, the Levant, Yemen, or anywhere else calling to Allah, clarifying the reality of Tawhid, and forbidding Shirk, they say: “This person is a Wahhabi.” They do this to drive people away from his message, and to make people think that this call is a falsehood or contrary to the divine law.This is a vile and egregious error. Rather, it is the exact reality of what the Messenger ﷺ called to. For indeed, the Messenger ﷺ called to the monotheism of Allah, and likewise all the Messengers, every single one of them, called to the monotheism of Allah and spread the religion of Allah, peace and blessings be upon them. As Allah the Exalted stated: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc.i. e. do not worship Taghut besides Allah).’“ [An-Nahl 16:36].So this is the call of all the Messengers, peace and blessings be upon them, and it is the call of our Prophet, Imam, and master, Muhammad ibn Abd Allah, peace and blessings be upon him. He called to the monotheism of Allah and established the dawah in Mecca. Back then, the polytheists used to call anyone who accepted his message a “Sabi” (Sabean), just as a monotheist today is called a “Wahhabi.”Thus, whoever responded to the call of Muhammad ﷺ in Mecca was labeled a Sabi (one who abandoned his ancestral religion), and the same happened after he migrated. However, Allah granted victory to the message and supported His Prophet Muhammad ﷺ. The call spread throughout Mecca and its surrounding areas, and then he migrated (peace and blessings be upon him) to Medina. There, the movement triumphed, the market of jihad was established, and Medina became the stronghold of Islam, the city of Islam, and the first capital of Islam—and praise be to Allah.The point of all this is that this call, and this title, is a label for whoever calls to the monotheism of Allah. Anyone who calls to Tawhid and denounces Shirk is labeled a “Wahhabi” by certain ignorant individuals, due to their ignorance of the reality and their lack of knowledge concerning the facts.The reality is exactly what we have mentioned: it is a monumental call to the monotheism of Allah and to the following of the Messenger of Allah ﷺ. It rejects blind following, blind fanaticism, innovations (bida’), superstitions, polytheism, and any attachment to the dead, trees, stones, prophets, righteous people, or idols. This movement combats such polytheism and calls to the monotheism of Allah, sincerity to Him, faith in the meaning of La ilaha illa Allah and its realization, and the true realization of following the Messenger ﷺ by holding fast to his Sunnah, his path, and remaining upright upon that.This is the call of Sheikh Muhammad, may Allah have mercy on him. Yes.Host: May Allah bless you, and may Allah reward you with goodness." }, { "title": "Refuting the claims against Shaykh Muhammad ibn Abdul-Wahhab and his Da'wah", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/refuting-the-claims-against-shaykh-muhammad/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 26, 1441", "link": null, "summary": "What is the ruling on someone who attacks and slanders Imam Muhammad Ibn 'Abdul-Wahhab and his Da'wah.", "category": ["fatwas","wahhabism","manhaj","refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:What is the ruling on someone who attacks and slanders Imam Muhammad Ibn ‘Abdul-Wahhab (may Allah be merciful to him) and his Da’wah, calling him a Mubtadi’ (one who introduces innovations in religion) and an innovator of a fifth Madhab (School of Jurisprudence) and calling his followers Wahhabis? There are many false accusations made against the Imam.Answer:This shows the claimer’s ignorance. Those who opposed the Shaykh were of two types; Mushriks (those who associate others with Allah in His Divinity or worship) and they opposed him for calling to Tawhid (belief in the Oneness of Allah). They were misguided Mushriks. Others are ignorant people who were deceived by callers to falsehood whom they imitated blindly or unjustly. For example, Mushriks opposed the messengers of Allah and fought their Da’wah (calling to Islam) out of ignorance and misguidance. Others, like the Jews, intentionally opposed Allah’s messengers and their Da’wah out of their envy, injustice and desire to follow their whims. May Allah save us!" }, { "title": "Ruling on Habashi Sect", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/on-habashi-sect/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 26, 1441 AH", "link": null, "summary": "I would like to tell you that this sect is known to us. It is a misguided sect and their leader Abdullah Al-Habashy is notorious for his deviation and aberration.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shyakh":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}]}, "content": "From ‘Abdul ‘Aziz Bin ‘Abdullah Ibn Baz to our dear respected brother, T.M. May Allah protect you. As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!). I would like to refer to your question registered at the Department of Scholarly Research under the number (313), dated 25/1/1406 AH. In which you ask about the sect belonging to their head, Abdullah Al-Habashy.I would like to tell you that this sect is known to us. It is a misguided sect and their leader Abdullah Al-Habashy is notorious for his deviation and aberration. Thus, it is obligatory to boycott them and condemn their ‘Aqidah (creed) and warn people against them. You should not listen to them or accept their claims. There is no doubt that the one who denies that Allah (Exalted be He) is in heaven is a Jahmite (i.e. a follower of the heretic sectarian Jahm ibn Safwan), misguided, disbeliever, and belying Allah’s (Exalted be He) saying: “Do you feel secure that He, Who is over the heaven (Allâh)” [al-Mulk: 16] and belying other Ayahs and authentic Hadiths related to the Messenger of Allah (peace be upon him) to the same effect.There is no doubt that what was attributed by Ibn Battutah to the Shaykh of Islam Ibn Taymiyyah regarding likening Allah’s (Glorified and Exalted be He) descending, to descending from one step of a pulpit, is a fabricated and baseless lie, because all the publications of the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) prove the falsehood of such claim. Allah is the source of help. As for your desire to be sent the Fatwas of the Shaykh of Islam Ibn Taymiyyah and some books of ‘Aqidah (creed), we opine that you should send us a separate letter for such a purpose and to attach with it a copy of your qualifications or a recommendation by some scholars. In the light of this, we will send you what suits you in sha’a-Allah (if Allah wills).May Allah guide us all to what pleases Him! He is All-Hearing and Responsive. May Allah’s Peace, Mercy, and Blessings be upon you!" }, { "title": "Do Wahhabism criticizes the Prophet's family", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/do-wahhabism-criticizes-the-prophet-family/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 26, 1441", "link": null, "summary": "Is it true that Wahhabism antagonizes Al-ul-Bayt (members of the Prophet's extended Muslim family) and criticizes the Prophet (peace be upon him)?", "category": ["fatwas","wahhabism","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:Is it true that Wahhabism antagonizes Al-ul-Bayt (members of the Prophet’s extended Muslim family) and criticizes the Prophet (peace be upon him)? What is the essence of this Da’wah (call)? Why is it fought?Answer:Wahhabism is attributed to Shaykh Imam Muhammad Ibn ‘Abdul-Wahhab, who died in 1206 A.H. (may Allah be merciful to him). He invited people to Allah (Glorified be He) in Najd. He explained to people the essence of Tawhid (belief in the Oneness of Allah/ monotheism) and Shirk (associating others with Allah in His Divinity or worship). He invited people to worship Allah (Glorified be He) alone and to abstain from worshipping the deceased whom they claimed to be Awliya’ (pious people), Jinn, trees, and stones or sought their help, beseeched them, and made vows to them. He and the scholars who followed him explained to them that this is a form of major Shirk (associating others with Allah in His Divinity or worship). He (may Allah be merciful to him) started his call in the middle of the twelve Hijri century until his death in 1206 A.H. Imam Muhammad ibn Sa’ud (may Allah be merciful to him) who is the grandfather of today’s Royal Family of Al Sa’ud helped and supported him. He was also supported by all those who have knowledge of the guidance and the Truth with which Allah (Exalted be He) sent Prophet Muhammad (peace be upon him). His call spread in Najd and the surrounding villages.He was supported by the scholars of the Sunnah in Najd, Hijaz, Yemen, Egypt, the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), Iraq, India, and so on. He called people to worship Allah (Exalted be He) according to what He has revealed to Muhammad (peace be upon him). He invited them to worship Allah alone, devote all acts of worship to Him, and fulfill the testimony of Faith (none has the right to be worshipped but Allah and Muhammad is the Messenger of Allah). He also called them to refrain from the practices of those who worship the graves and the Awliya’ such as beseeching, seeking help, offering sacrifices, and making vows to others than Allah (Exalted be He). However, some people showed hostility to his call out of their ignorance of the guidance and the true religion which was revealed to the Messenger of Allah (peace be upon him) or due to following their whims.Shaykh Muhammad (may Allah be merciful to him) and his followers love Ahl-ul-Bayt who followed in his (peace be upon him) footsteps. They know their virtues and they draw closer to Allah (Exalted be He) through loving them and asking Allah to forgive and bestow His mercy and pleasure upon them such as Al-‘Abbas ibn ‘Abdul-Muttalib, the uncle of the Messenger of Allah (peace be upon him) and his sons, the fourth Rightly-Guided Caliphs Ali Ibn Abu Talib (may Allah be pleased with him) and his sons; Al-Hasan, Al-Husayn, and Muhammad (may Allah be pleased with them), and the other members of Ahl-ul-Bayt who obeyed Allah and worshipped Him alone.The Wahhabis follow the Manhaj (methodology) of the Salaf (righteous predecessors) from among the Sahabah (companions of the Prophet, may Allah be pleased with them) and the Tabi’un (Followers, the generation after the Companions of the Prophet) in ‘Aqidah (creed), sayings, deeds and they hate whoever go against their Manhaj. This is the Truth which every Muslim should follow and call others to it. Allah (Glorified be He) says, “Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much.” [al-Ahzab: 21]“Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone” [al-Mumtahanah: 4]Allah (Exalted be He) also says, “And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [al-Tawbah: 100]The Prophet (peace be upon him) said, “The people of my generation are the best, then those who follow them, and then those who follow the latter.” (Agreed upon by Al-Bukhari and Muslim) 1In his Khutbah (sermon), the Prophet (peace be upon him) used to say, “The best of speech is the Book of Allah, and the best of guidance is the guidance brought by Muhammad. The most evil affairs are innovations; and every innovation is an error.” (Related by Muslim in his Sahih (authentic) book of Hadith) 2He (peace be upon him) also said, “You must follow my Sunnah and that of the Rightly-Guided Caliphs. Stick to them and hold fast to them. Avoid novelties, for every novelty is a Bid’ah (innovation in religion), and every Bid’ah is misguidance.” 3There are many Hadith that stress this meaning. Accordingly, the inquirer and others should know that the Wahhabis are the followers of Shaykh Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him) who supported and followed his call and invited people to it. They are not Mubtadi’ (persons who introduce innovations in religion) and they neither show enmity towards Ahl-ul-Bayt nor criticize the Prophet Muhammad (peace be upon him). They are following the footsteps of the Salaf from the Companions of the Prophet (peace be upon him) and those who follow them in righteousness. Their love for the Messenger of Allah (peace be upon him) is genuine and is greater than their love for themselves, their parents, and all people, for the Prophet (peace be upon him) said, “None of you believes until I am more beloved to them than their father, their children, and the entire human race.” 4It is also narrated that ‘Umar (may Allah be pleased with him) said, “O Messenger of Allah! You are dearer to me than everything except my own self.” The Prophet (peace be upon him) replied, “No, ‘Umar, you will not have true faith until I am dearer to you than your own self. ‘Umar (may Allah be pleased with him) then said, “You are dearer to me than my own self.” The Prophet (peace be upon him) said, “Now, ‘Umar [you have true faith].” 5A believer should love the Prophet (peace be upon him) more than himself. Following and adhering to his teachings and being aware of what contradicts them prove the sincere love to him. Allah (Glorified and Exalted be He) says, “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful.” [Aal ‘Imran: 31]Those who were hostile to this call are either ignorant of its teachings or following their whims, sacrificing their Hereafter for the sake of worldly gains, and supporting falsehood against the Truth out of ignorance or due to following whims. They are like the Jews who showed hostility towards our Prophet Muhammad (peace be upon him) and his message, which Allah (Exalted be He) sent him with, out of envy, hatred, and following their whims. We ask Allah to grant us safety and well-being. Narrated by Al-Bukhari, Book on testimonies, no. 2458; and Muslim, Book on merits of the Companions, no. 4601. ↩ Narrated by Muslim, Book on Friday, no. 1453. ↩ Narrated by Abu Dawud, Sunan, Book on Al-Sunnah, no. 3991, and Ahmad, Section on the Hadiths narrated by Levanters narrators, no. 16522. ↩ Narrated by Al-Bukhari, Book on faith, no. 14; and Muslim, Book on faith, no. 63, and the wording is his. ↩ Narrated by Al-Bukhari, Book on oaths and vows, no. 6142; and Ahmad, Section on the Hadiths narrated by Levanters narrators, no. 17355. ↩ " }, { "title": "On Abdullah Al-Habashy", "date": "2020-07-17T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/abdullah-habashy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 26, 1441", "link": null, "summary": "I would like to tell you that this sect is known to us. It is a misguided sect and their leader Abdullah Al-Habashy is notorious for his deviation and aberration. Thus, it is obligatory to boycott them and condemn their 'Aqidah (creed) and warn people against them.", "category": ["fatwas","sects","refutals"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "From Abdul-Aziz ibn Abdullah ibn Baz to our dear respected brother, T.M. May Allah protect you. As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!).I would like to refer to your question registered at the Department of Scholarly Research under the number (313), dated 25/1/1406 AH. In which you ask about the sect belonging to their head, Abdullah Al-Habashy.I would like to tell you that this sect is known to us. It is a misguided sect and their leader Abdullah Al-Habashy is notorious for his deviation and aberration. Thus, it is obligatory to boycott them and condemn their ‘Aqidah (creed) and warn people against them. You should not listen to them or accept their claims. There is no doubt that the one who denies that Allah (Exalted be He) is in heaven is a Jahmite (i.e. a follower of the heretic sectarian Jahm ibn Safwan), misguided, disbeliever, and belying Allah’s (Exalted be He) saying: “Do you feel secure that He, Who is over the heaven (Allâh)” [Al-Mulk: 16] and belying other Ayahs and authentic Hadiths related to the Messenger of Allah (peace be upon him) to the same effect.There is no doubt that what was attributed by Ibn Battutah to the Shaykh of Islam Ibn Taymiyyah regarding likening Allah’s (Glorified and Exalted be He) descending, to descending from one step of a pulpit, is a fabricated and baseless lie, because all the publications of the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) prove the falsehood of such claim. Allah is the source of help. As for your desire to be sent the Fatwas of the Shaykh of Islam Ibn Taymiyyah and some books of ‘Aqidah (creed), we opine that you should send us a separate letter for such a purpose and to attach with it a copy of your qualifications or a recommendation by some scholars. In the light of this, we will send you what suits you in shaa-Allah (if Allah wills).May Allah guide us all to what pleases Him! He is All-Hearing and Responsive. May Allah’s Peace, Mercy, and Blessings be upon you!" }, { "title": "Ruling on placing the hand on the Mushaf while swearing", "date": "2020-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/swearing-by-the-mushaf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 25, 1441", "link": null, "summary": "It is enough to swear by Allah without having to put the hand on the Mushaf.", "category": ["fatwas","oaths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud"}]}, "content": "Question:In many cases, a man swears by placing his hand on the Mushaf, is this right or is it enough to swear by Allah only?Answer:It is enough to swear by Allah without having to put the hand on the Mushaf." }, { "title": "Ruling on swearing by Al-Bukhari's Book of Hadith", "date": "2020-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-swearing-by-hadith-book/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 25, 1441", "link": null, "summary": "Swearing, whether by the Qur'an or by Al-Bukhari's Book of Hadith is groundless in Shariah; it is done only by ignorant people.", "category": ["fatwas","oaths"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"},{"name":"Shaykh Salih Al-Fawzan","url":"/biography/fawzan"}]}, "content": "Question:In our country, people are used to swearing by Al-Bukhari’s Book of Hadith. If a person loses hope in taking their right from their Muslim brothers, they make them swear by Al-Bukhari, not the Qur’an. If they swear by the Qur’an, they might lie with a clear conscience. However, if asked to swear by Al-Bukhari’s Book of Hadith, they cannot lie. What is the ruling on those who swear by Al-Bukhari and refuse to swear by the Qur’an?Answer:Swearing, whether by the Qur’an or by Al-Bukhari’s Book of Hadith is groundless in Shari`ah (Islamic law); it is done only by ignorant people. This habit should be stopped, and replaced with swearing by Allah (Glorified and Exalted be He), not by the Qur’an, nor by Al-Bukhari’s Book of Hadith or anything else." }, { "title": "Ruling on sleeping on the ground for forty days as mourning over the dead", "date": "2020-07-16T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-matam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 25, 1441", "link": null, "summary": "The habit of holding Ma'tam and staying to meet people who come for consolation is a type of Bid'ah.", "category": ["bidah","funerals","fatwas"], "tags": [], "article_taken_from": null, "shaykhs": ["Shaykh Ibn Baz","Shaykh Abdul-Razzaq Afify","Shaykh Abdullah ibn Ghudayyan","Shaykh Abdullah ibn Qa'ud"], "muftis": null, "content": "Question:What is the Islamic method for holding a Ma’tam (mourning assembly)? In the Sudanese rural areas, most relatives and neighbors of the dead person usually sleep on the ground for forty days in mourning for the dead and do not apply perfume during this period. They slaughter animals as Sadaqah (voluntary charity) a week after his death. Would you please explain to us the legal point of view in this regard?Answer:The habit of holding Ma’tam and staying to meet people who come for consolation is a type of Bid’ah (innovation in religion). Neither the Prophet (peace be upon him) nor his Companions (may Allah be pleased with them) used to do this. Likewise, sleeping on the ground and the abstinence of the relatives and neighbors of the dead from applying perfume for forty days is a type of Bid’ah.Similarly, slaughtering animals a week or forty days after the death of someone as a Sadaqah for the dead or serving meat to those who come to offer consolation is Bid’ah. So, it is Wajib (obligatory) to abandon such habits and reproach those who practice them as the Prophet (peace be upon him) said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it, will have it rejected.” Agreed upon by Al-Bukhari and Muslim.1May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Sahih Al-Bukhari [Book on reconciliation] no. 2697; Sahih Muslim [Book on judicial decisions] no. 1718; Abu Dawud[Book on Al-Sunnah] no. 4606; Ibn Majah [Introduction] no. 14; Musnad Ahmad p. 6/240. ↩ " }, { "title": "Ruling on swearing by Allah and His Messenger", "date": "2020-07-15T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/swear-by-allah-and-his-messenger/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 25, 1441", "link": null, "summary": "It is impermissible to do so, for the Messenger of Allah said, Whoever makes an oath should swear by Allah or else remain silent.", "category": ["oaths"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it permissible to swear by Allah and His Messenger?Answer:It is impermissible to do so, for the Messenger of Allah (peace be upon him) said, “Whoever makes an oath should swear by Allah or else remain silent. (i.e. He should not swear by anyone other than Allah.)” 1 And “Whoever swears by anyone other than Allah is a disbeliever or a Mushrik (one who associates others with Allah in His Divinity or worship).” 2 Sahih Al-Bukhari [Book on testimonies] no. 2679; Sahih Muslim [Book on oaths] no. 1646; Al-Tirmidhi [Book on oaths and vows] no. 1534; Abu Dawud [Book on oaths and vows] no. 3249; Al-Muwatta Malik [Book on oaths and vows] no. 1037; Sunan Al-Darimi [Book on oaths and vows] no. 2341. ↩ Al-Tirmidhi [Book on oaths and vows] no. 1535; Abu Dawud [Book on oaths and vows] no. 3251; Musnad Ahmad p.2/69 ↩ " }, { "title": "Ruling on slaughtering sheep for the deceased", "date": "2020-07-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/slaughtering-sheep-for-the-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 23, 1441", "link": null, "summary": "Slaughtering for the deceased after burial is an act of Bid’ah for which there is no evidence in the Qur’an and the Sunnah.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Here in Ouargla, when someone dies, his family slaughters one of their sheep on the next day. What is the ruling on this? Does the reward of slaughtering it reach the deceased? What are the things that benefit the deceased?Answer:Slaughtering for the deceased after burial is an act of Bid’ah (innovation in religion) for which there is no evidence in the Qur’an and the Sunnah. Taking the price of the slaughtered sheep from the property of the deceased is doing injustice to the heirs and is an unjust consumption of people’s money. Its reward will not be credited to the deceased as it is unlawful, and its price is unlawful too. According to evidence, what benefits the deceased is making Du’a’ (supplication), giving Sadaqah (voluntary charity), and performing Hajj or ‘Umrah on their behalf.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on three pieces of clay for the dead", "date": "2020-07-14T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-three-pieces-of-clay/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "22 Dhul-Qaidah 1441", "link": null, "summary": "We do not know any legal basis about this in the Book of Allah or the authentic Sunnah of the Messenger of Allah. It is a Bid'ah.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:When a person dies, some people in our village bring three pieces of clay. They make a sphere out of every piece of clay and make it similar in size to a lemon or a little smaller. After washing and shrouding the dead person, when burying him, they put one piece of clay under his right cheek, the second one under his thigh and the third one under his heel. What is the ruling on doing so?Answer:We do not know any legal basis from the Book of Allah or the authentic Sunnah of the Messenger of Allah (peace be upon him) that proves what you have mentioned of putting pieces of clay under the thigh, heel or right cheek of a dead person. This is a Bid’ah (innovation in religion)." }, { "title": "Ruling on Al-Uns Salah", "date": "2020-07-13T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-al-uns-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 22, 1441", "link": null, "summary": "Al-Uns Salah is one of the innovated Salah. It is an impermissible Bid'ah because acts of worship are based on divine texts.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the authenticity of Al-Uns Salah (prayer)? It is performed after Maghrib (Sunset Prayer) on the day of burying the deceased. Did the Prophet (peace be upon him) perform such Salah, and how should it be performed?Answer:Al-Uns Salah is one of the innovated Salah. It is an impermissible Bid’ah (innovation in religion) because acts of worship are based on divine texts. None should worship Allah except through His legislation. It was authentically reported from the Prophet (peace be upon him) that he said: “Whoever introduces something into this affair of ours that is not of it, it will be rejected.” 1 Sahih Al-Bukhari [Book on reconciliation] no. 2697; Sahih Muslim [Book on judicial decisions] no. 1718; Abu Dawud[Book on Al-Sunnah] no. 4606; Ibn Majah [Introduction] no. 14; Musnad Ahmad p. 6/240. ↩ " }, { "title": "Ruling on a wife of the deceased wears a white dress and does not take a bath", "date": "2020-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-wife-of-the-deceased-wears-white-dress-and-does-not-take-bath/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 21, 1441 AH", "link": null, "summary": "In Algeria when a man dies, his wife wears a white dress and does not take a bath or change her clothes until the next Wednesday night following the husband’s death.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal ash-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih al-Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:In Algeria when a man dies, his wife wears a white dress and does not take a bath or change her clothes until the next Wednesday night following the husband’s death. Is this correct? Is she permitted to go out when necessary, such as to visit a sick person or to attend a wedding, on the condition of not spending the night out of the house?Answer:A woman whose husband dies must avoid displaying her adornments, whether on her body or clothes, during the period of ‘Iddah (woman’s prescribed waiting period after divorce or widowhood), which is four months and ten days. During this period, she should wear plain clothes not intended to adorn, but there is no restriction on the color. Also, she must avoid perfume, kohl (antimony powdered eyeliner), jewelry, and remain in her deceased husband’s home. There is no objection to bathing and changing her clothes as needed. Moreover, there is no harm in going out when necessary, or to go to court or to the hospital. She is permitted to wear perfume when she makes Taharah (ceremonial purification) from menstruation.As for going out to visit her relatives, for example, or to attend a wedding or similar occasions, this is not permissible because the Prophet (peace be upon him) said to a widow: “Stay in your house till the term (‘Iddah) lapses.” [1]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.[1] An-Nasa’i [Book on divorce] no. 3532; Abu Dawud [Book on divorce] no. 2300; Ibn Majah [Book on divorce’] no. 2031; Musnad Ahmad p. 6/370; Malik Al-Muwatta [Book on divorce] no. 1254; and Sunan Al-Darimi [Book on divorce] no. 2287." }, { "title": "Ruling on relatives of the deceased sitting beside the grave", "date": "2020-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-relative-of-deceased-sitting-beside-the-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'idah 8, 1441 AH", "link": null, "summary": "It is impermissible bid’ah that a relative of the deceased sits at the grave after burial for half an hour.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:What is the ruling on a relative of a dead person sitting beside the grave when people leave after the burial for no more than half an hour?Answer:It is impermissible Bid’ah (innovation in religion) that a relative of the deceased sits at the grave after burial for half an hour." }, { "title": "Ruling on Adhan after burying the dead in the grave", "date": "2020-07-12T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-adhan-after-burying-the-dead-in-the-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 25, 1441 AH", "link": null, "summary": "It is not permissible to call the Adhan or Iqamah at the grave after burying the dead or before burying him.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:In Bangladesh, we call the Adhan after burying the dead in the grave. Scholars differed on this issue; some of them permit it while others don’t. What is the legal ruling concerning this matter?Answer:It is not permissible to call the Adhan (call to Prayer) or Iqamah (call to start the Prayer) at the grave after burying the dead or before burying him. In fact, it is an act of Bid’ah (innovation in religion). It was authentically reported that the Messenger of Allah (peace be upon him) said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. “ Agreed upon Hadith narrated on the authority of ‘Aishah (may Allah be pleased with her). [1][1] Sahih Al-Bukhari [Book on reconciliation] no. 2697; Sahih Muslim [Book on judicial decisions] no. 1718; Abu Dawud[Book on Al-Sunnah] no. 4606; Ibn Majah [Introduction] no. 14; Musnad Ahmad p. 6/240" }, { "title": "Jama'at Tabligh and the offering Prayers in Masjids containing graves", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/muqolat/tablighi-jamaat-offering-salah-in-masjids-containing-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "Jama'at Tabligh does not have good knowledge in matters related to 'Aqidah (creed). Thus, it is not permissible for anyone to set out with them.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:M.’A. From America says: I traveled with Jama’at Tabligh to India and Pakistan. We used to gather and pray in Masjids (mosques) that have graves inside them. Later, I was informed that praying in Masjids containing graves is Batil (null and void). What is the ruling on my prayer? Should I repeat it? What is the ruling on traveling with this group to similar places?Answer:Jama’at Tabligh does not have good knowledge in matters related to ‘Aqidah (creed). Thus, it is not permissible for anyone to set out with them. Only someone who has enough knowledge and insight about the True ‘Aqidah of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) can go to be able to guide, advise, and cooperate with them in good. Jama’at Tabligh is a very active group that lacks knowledge and needs more knowledge and scholars to guide them in matters relating to Tawhid (monotheism) and Sunnah (whatever is reported from the Prophet). May Allah grant us all understanding of His Religion and holding fast to it!" }, { "title": "Why are the Sufis interested in pronouncing the name of Allah rather than referring to His Attributes", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/why-the-sufis-interested-in-pronouncing-name-of-allah-than-his-attributes/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "This is verily an act of Bid'ah (innovation in religion) and people should not adhere to this, for it had not been reported from the Prophet (peace be upon him) or any of his Companions (may Allah be pleased with them).", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question: Why are the Sufis interested in pronouncing the name of Allah rather than referring to His Attributes? Why do Muslims not mention Allah’s Name and mention Him through the word of Tawhid La ilaha illa Allah (there is no god but Allah) and His Attributes? The Sufis claim that Allah’s Name bears greater value but the Muslims say that La ilaha illa Allah (there is no god but Allah) holds the greatest importance. Answer:The noble Ayahs and authentic Hadiths reported from the Prophet (peace be upon him) indicated that the best of speech is the word of Tawhid La ilaha illa Allah, according to his saying (peace be upon him): “There are more than seventy branches of Iman (Faith/belief), the most superior of which is saying “La Ilaha Illa Allah” 1 He (peace be upon him) had also said: “The most preferred words to Allah are four: Subhan Allah (Glorified be Allah), Al-Hamdulillah (Praise be to Allah), la ilaha illa Allah (There is no god but Allah) and Allahu Akbar (Allah is the Greatest)” 2Moreover, Allah has mentioned this word in His Great book (i.e. the Qur’an) in many places, among which is His Saying (Glorified be He): “Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He)” [Aal Imran: 18] In addition to His Saying (Glorified and Exalted be He): “So know (O Muhammad صلى الله عليه وسلم) that, Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin” [Muhammad: 19]Thus, it is prescribed for Muslims to remember Allah using this word: La Ilaha Illa Allah in addition to other good permissible words such as Subhan Allah, Al-hamdullilah, Allahu Akbar and La hawla wala Quwwata Illa Billah (There is neither strength nor power except with Allah).As for the Sufis’ saying: words like “Allah, Allah” or “He, He”, this is verily an act of Bid’ah (innovation in religion) and people should not adhere to this, for it had not been reported from the Prophet (peace be upon him) or any of his Companions (may Allah be pleased with them). Therefore, it is an act of Bid’ah, according to the saying of the Prophet (peace be upon him): “Whoever does something that is a not part of this matter of ours (i.e. Islam) will have it rejected” 3 The Prophet (may Allah’s Peace and Blessings be upon him) also says: “Whoever introduces a practice that is not religiously admitted, it is to be rejected” (Agreed upon by Al-Bukhari and Muslim) 4The meaning of his saying (peace be upon him): “it is to be rejected” is that it is unacceptable and people are not allowed to act in accordance with it. Consequently, it is impermissible for Muslims to worship Allah by observing acts which are not prescribed by Him according to the mentioned Hadiths and other Hadiths reported to the same effect, for Allah (Glorified be He) says denouncing the Mushrikin (those who associate others in worship with Allah): “Or have they partners (with Allâh — false gods) who have instituted for them a religion which Allâh has not ordained?” [al-Shura: 21]May Allah grant us all success and guide us to what pleases Him! As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) Sahih Muslim [Book on faith] no. 35; Al-Tirmidhi [Book on faith] no. 2614; Al-Nasa’i [Book on faith and its laws] no. 5005; Abu Dawud [Al-Sunnah] no. 4676; Ibn Majah [Introduction] no. 57; and Musnad Ahmad ibn Hanbal p. 2/414. ↩ Sahih Muslim Book on manners] no. 2137. ↩ Sahih Muslim [Book on judicial decisions] no. 1718; Musnad Ahmad ibn Hanbal p. 6/256. ↩ Sahih Bukhari [Book on reconciliation] no. 2697; Sahih Muslim [Book on judicial decisions] no. 1718; Abu Dawud [Book on Al-Sunnah] no. 4606; Ibn Majah [Introduction] no. 14; Musnad Ahmad 6/240. ↩ " }, { "title": "What is Sufism", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/what-is-sufism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "In general, Sufism as it exists at the present time refers to a misguided group, which adopts a Manhaj (methodology) in 'Ibadah (worship) that opposes the Sunnah.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is Sufism? Does it pose a danger to one’s Islam? What is the ruling on keeping company with Sufis?Answer:In general, Sufism as it exists at the present time refers to a misguided group, which adopts a Manhaj (methodology) in ‘Ibadah (worship) that opposes the Sunnah. The followers of Sufism receive their teachings from their leaders and shaykhs of Tariqah (Sufi order) whom they believe can bring benefit and cause harm besides Allah. Therefore, it is not permissible to keep company with or befriend them except to call them to Allah and help them to correctly understand the Sunnah." }, { "title": "The pledge of the Sufis", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/the-pledge-of-the-sufis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "This kind of pledge is not valid. You have done well by repenting to Allah (Exalted be He). You have to hold firm with the Book of Allah (Exalted be He) and the Sunnah of the Prophet (peace be upon him) by 'Aqidah (creed) and by saying, without taking the pledge to follow a leader of these sects.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I was under age when I went to one of the shaykhs of the Sufi sects. I said to him: I want to join the sect of Shaykh ‘Abdul-Qadir Al-Jialy. He said: Take the pledge. I took the pledge from him by placing my hand in his and he said to me: Repeat the words of the pledge after me. In the Name of Allah Most Gracious Most Merciful. O Allah, send Your peace and blessings upon our master Muhammad, his family and Companions. I made up my mind to join the sect of Shaykh Abdul-Qadir Al-Jialy. I dedicated myself for this Shaykh, and I would mention his name.First, is my pledge correct, taking into consideration that I repented to Allah (Exalted be He)?Second, will it be effective until death? Could you kindly advise? May Allah reward you.Answer:This kind of pledge is not valid. You have done well by repenting to Allah (Exalted be He). You have to hold firm with the Book of Allah (Exalted be He) and the Sunnah of the Prophet (peace be upon him) by ‘Aqidah (creed) and by saying, without taking the pledge to follow a leader of these sects. Dedicate yourself to Allah (Exalted be He) instead of dedicating it to a Shaykh in order to follow Allah’s Shari’ah (Islamic law). You are not committed to this pledge because it is a Bid’ah (innovation in religion) that must be avoided because of the Prophet’s saying: “He who does any act against our Shari’ah, it will be rejected.”(Related by Imam Muslim in his Sahih) 1. This pledge is not in conformity with the instructions of the Prophet (peace be upon him) by this Hadith, so it is rejected. Sahih Muslim [Book on judicial decisions] no. 1718; Musnad Ahmad ibn Hanbal p. 6/180. ↩ " }, { "title": "Sufis beats themselves with skewers", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sufis-beats-themselves-with-skewers/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "It is worth mentioning that such people are very dangerous to Islam and thus you have to beware of them and warn others against them.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I know some people who call themselves shaykhs but they stab themselves with skewers etc. And ascribe fictitious things to Al-Rifa’i. What is the ruling on the foregoing? Is it Haram (prohibited)? Provide me with your beneficial answer, please. May Allah benefit you.Answer:The people that you mentioned belong to a deviant Sufi sect and such practices they indulge in, that you referred to, are just some of their Bid’ahs (innovations in religion). It is worth mentioning that such people are very dangerous to Islam and thus you have to beware of them and warn others against them. You also have to advise members of such Sufi sect according to your ability and tell them that the practices they indulge in that you mentioned in the question are just devious acts of those Mubtadi’ (one who introduces innovations in religion) Sufis who are given the title of Qutb (Sufi title denoting a “Perfect Master”). You have to tell them that they are in great danger and that the only right path is that of the ‘Aqidah (creed) of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) i.e. Al-Firqah Al-Najiyah (the Saved Sect). Allah (Exalted be He) says, “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” [al-An’am: 153]" }, { "title": "Sufi superstitions", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sufi-superstitions/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "What is mentioned in the question is a false and superstitious talk and it is not permissible to believe it; because this is a means leading to Shirk (associating others with Allah in His Divinity or worship).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The mentioned Imam says that one day Safi Al-Din ibn Ahmad passed along a road in that city and found a rock. He divided the rock with his Miswak (tooth-cleansing stick) into four parts and ordered one part of it to go to Iraq and ordered other parts to go to other different places of the same city. He left part of the rock on the mount in the city of Sabr according to him. Is this a Karamah (an extraordinary event caused by Allah for or through a pious person) of pious people as some people claim, or is it done by help from the Jinn?Answer:What is mentioned in the question is a false and superstitious talk and it is not permissible to believe it; because this is a means leading to Shirk (associating others with Allah in His Divinity or worship)." }, { "title": "Status of the Sufi orders in Islam", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/status-sufi-orders-in-islam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "The Sufi orders have nothing to do with the guidance of the Prophet and a Muslim has to follow the Prophet and his Sunnah.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I am forwarding to you this message that was sent to me by a woman who says her husband, Mohamed Al-Faytury Hamudah, follows a Sufi order. She wants to know the truth. I convinced her and she accepted advice, but I failed to convince her husband and his father. They told me they were right and asked me to bring forth proof from a well-known scholar to prove the opposite. I also hope you will comment on the enclosed poems, written by this Muhammad Hammudah.Answer:The Sufi orders have nothing to do with the guidance of the Prophet (peace be upon him) and a Muslim has to follow the Prophet (peace be upon him) and his Sunnah (whatever is reported from the Prophet) and avoid whatever is different from the Prophet’s guidance and Sunnah because such are Bid’ahs (innovation in religion) and every innovation in religion leads to misguidance. After looking at the enclosed poems, we found some sayings that involve innovation in religion and over exaggerated praise of the Messenger (peace be upon him). Consequently, we say that Sufism and Sufi orders have to be abandoned and a Muslim has to refer to the Book of Allah (Qur’an), Sunnah of His Messenger and the practices of the Salaf (righteous predecessors) such as the Companions and Followers.He (peace be upon him) said: “My Ummah (nation) shall be split into seventy three sects, all of them are in Hellfire except one. People asked, “Who are they, Prophet of Allah?” He (peace be upon him) said, “Those who stick to what I and my Companions do.” 1And he (peace be upon him) also said: “You must follow my Sunnah and that of the Rightly-Guided Caliphs. Stick to them and hold fast to them. Avoid novelties, for every novelty is an innovation, and every innovation is an error.” 2May Allah grant you and us success in doing all that leads to goodness and righteousness. Al-Tirmidhy [Book on faith] no. 2640; Abu Dawud [Book on Sunnah] no. 4596; Musnad Ahmad p. 2/332 ↩ Abu Dawud [Book on Al-Sunnah] no. 4607; Ibn Majah [Introduction] no. 42; Musnad Ahmad p. 4/127; Al-Darimi [Introduction] no. 95. ↩ " }, { "title": "Ruling on Prophet's songs", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-prophet-songs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441 AH", "link": null, "summary": "Many Muslims celebrate the Prophethood of our Messenger with musical songs just as the Jews and Christians do. They mention Allah while music is played.", "category": ["bidah","music","festivals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:Many Muslims celebrate the Prophethood of our Messenger (peace be upon him) with musical songs just as the Jews and Christians do i.e. they mention Allah (Exalted be He) while music is played. What is the ruling on this practice?Answer:Muslims should express their love for the Messenger of Allah (peace be upon him) by following him, emulating his Sunnah (whatever is reported from the Prophet), and being guided by his guidance. Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful.” [Aal ‘Imran: 31]On the other hand, musical songs cannot show love to the Prophet (peace be upon him). Rather, they are manifestations of diversion and a hindrance from Dhikr (Remembrance of Allah). Such songs harden the hearts and divert people from Allah and His Straight Path." }, { "title": "The Ruling on pledge taken from a Sufi Shaykh", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/pledge-taken-from-sufi-shaykh/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "It is not permissible to make a pledge of allegiance to anyone except to a Muslim ruler. It is not permissible to make it to the shaykh of a Sufi order or any other person, for this has not been authentically reported from the Prophet (peace be upon him).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling of Islam on the pledge that we make to the shaykh of a Tariqah (Sufi order)? Will we be considered disobeying the Qur’an and the Sunnah (whatever is reported from the Prophet) if we break it?##3 Answer:It is not permissible to make a pledge of allegiance to anyone except to a Muslim ruler. It is not permissible to make it to the shaykh of a Sufi order or any other person, for this has not been authentically reported from the Prophet (peace be upon him). Every Muslim should worship Allah according to the way He prescribed without committing oneself to a certain person, for this is the attitude of the Christians toward their priests and bishops, a thing that does not exist in Islam." }, { "title": "Origin and the creeds of Sufism", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/origin-of-sufism/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "All the Sufi sects or what is so called now Tasawwuf (mysticism) are full of Bid'ah and the means which leads to it and corrupted thoughts which are against the Book of Allah and the Sunnah of the Prophet", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I ask your eminence to reply to us in short about Sufism and Sufis; what is Sufism, their ‘Aqidah (creed) and what is the opinion of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream) about them? What should Ahl-ul-Sunnah wal-Jama’ah do regarding them and how should we treat Sufis while they insist on their ‘Aqidah (creed)? They believe that they are on the truth even after the facts are revealed before them? I ask Allah (Exalted be He) to benefit the people who are in need to understand this matter from your knowledge. May Allah guide all of us to what pleases Him. May Allah reward you.Answer:Al-Sufiyyah (Sufism) is derived from Suf (wool) because it was their costume. This is the nearest meaning in language and to reality. As for the saying that Al-Sufiyyah is derived from Al-Suffah because they look like the poor Companions (may Allah be pleased with them) who used to go to a place in Al-Masjid Al-Nabawy (the Prophet’s Mosque in Madinah) which is called Suffah, or ascribed to Safwah (purity) because of the purity of their hearts and actions; all these sayings are not true. This is because the ascription form of Suffah is Saffyy with double f and y. The ascription form of Safwah is Safawy and because these two meanings are not in conformity with their attributes because of their ill-thoughts, bad ‘Aqidah and frequent Bid’ah (innovation in religion).All the Sufi sects or what is so called now Tasawwuf (mysticism) are full of Bid’ah and the means which leads to it and corrupted thoughts which are against the Book of Allah and the Sunnah of the Prophet such as calling the dead and Al-Aqtab by saying: Madad ya Sayyidy (Help, O my master). Madad ya Zaynab (Help, O Zaynab). Madad ya Badawy or ya Dusuqy (Help, O Badawy or Dusuqy), and such actions of seeking the help of their shaykhs and Aqtab and believing that they are the spies of heart who know the unseen and what is concealed in their hearts and naming Allah (Exalted be He) with attributes which He did not declare to Himself such as: Hwa (He) and Ah.Sufism has innovated Wird (portion of Qur’an recited with consistency) and not permissible supplications. They take the pledge from their followers to remember Allah (Exalted be He) in their rituals and acts of worship in specific names in congregation such as: Allah, Hay (alive) and Qayyum (the Self Subsisting) repeating them everyday and night and not repeating other names except with the permission of their shaykhs, otherwise he will be disobedient and has to fear the power of the servants of the names. Repeating these names must be accompanied by moving the head right and left, bowing and lifting, dancing, singing, clapping and other actions which have no basis in religion; in the Book of Allah and the Sunnah of the Prophet (peace be upon him).A Muslim must not sit in their sessions and must keep away from mixing with them in order not to be affected by their ill-thoughts, Bid’ah or polytheism. He must advise them and explain the truth to them perhaps Allah (Exalted be He) guides them through him and approve the actions which are in conformity with the Qur’an and Sunnah. We disapprove of the matters which are against the methodology of Ahl-ul-Sunnah wal-Jama’ah in order to be safe.Whoever wants to know the conditions of Sufism and their ‘Aqidah in details, he may read the book of Madarij Al-Salikin by Ibn Qayyim Al-Jawziyyah, and the book of “This is Sufism” by ‘Abdul-Rahman Al-Wakil." }, { "title": "Misguidance of the Sufis", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/misguidance-of-all-Sufis/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "Muslims have to hold fast to the Qur'an, Sunnah, and to the way of the Salaf with regard to both beliefs and deeds. May Allah help us all to acquire beneficial knowledge and to increase our good deeds!", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:I read in a book entitled “Hadhihi Al-Sufiyyah (This is Sufism)” that Sufism is a deviant Islamic sect that departs from Islamic ‘Aqidah (creed) and methodology and introduces Bid’ahs (innovations in religion) in the area of ‘Ibadah (worship). I then read in the volume of Tasawwuf (Sufism) by the Shaykh of Islam Ibn Taymiyyah and the book “Madarij Al-Salikin” by Ibn Al-Qayyim, that some Sufis are knowledgeable (of the rulings of religion) and pious. They follow the Manhaj (methodology) of our Salaf (righteous predecessors) and declare that their way is to act upon Qur’an and Sunnah (whatever is reported from the Prophet). So, please tell me whether it is permissible to say that all Sufis are deviants or that Sufis are not all of the same, or what else should be said regarding them? Please enlighten me, and may Allah enlighten and reward you.Answer:What has been said by the Shaykh of Islam Ibn Taymiyyah and his student Ibn Al-Qayyim regarding Sufis to the effect that some of them are moderate (not deviants) refers to ancient Sufis. The majority of modern day Sufis are deviants and astray from the right path. Nevertheless, Sufism is an innovation in Islam and the Prophet (peace be upon him) said, “…Every novelty is Bid’ah (innovation in religion), and every Bid’ah is misguidance…” 1Finally, Muslims have to hold fast to the Qur’an, Sunnah, and to the way of the Salaf with regard to both beliefs and deeds. May Allah help us all to acquire beneficial knowledge and to increase our good deeds! Sahih Muslim (Book on Friday, no. 867); Sunan An-Nasa’i (Book on the two ‘Eid Prayers, no. 1578); Musnad Ahmad p. 3/371; Sunan ad-Darimi (Introduction, no. 206.) ↩ " }, { "title": "Ruling on kissing the hands and feet of the Sufi Shaykh", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/kissing-the-hands-and-feet-of-the-sufi-shaykh/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "This was not done with the Prophet (peace be upon him) or with the Rightly-Guided Caliphs. Moreover, these practices may be a means leading to major Shirk (associating others with Allah in His Divinity or worship).", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Some followers of a certain Tariqah (Sufi order) kiss the hands and feet of their shaykh and put their foreheads against the shaykh’s hands and feet until they are in a posture similar to prostration. At other times, when the shaykh is standing, they fall on the ground to kiss his feet while prostrating. Later they are granted the Ijazah (authorization) to be given the pledge of allegiance and to succeed him. The shaykh says they have humiliated themselves in front of everyone by falling down to kiss his feet and that is why the orders came that they should be granted his succession. Any person who is known to kiss the shaykh’s hands and feet much is said to have light in their heart at the time of receiving the pledge of allegiance, even if this person apparently disobeys the orders of Allah in their daily life.Answer:What is mentioned regarding kissing the shaykh’s hands and feet and falling down to kiss his feet while he is standing in addition to putting their foreheads against his hands falls under exceeding the proper limits in honoring a creature. This was not done with the Prophet (peace be upon him) or with the Rightly-Guided Caliphs. Moreover, these practices may be a means leading to major Shirk (associating others with Allah in His Divinity or worship). Prostrating before anyone apart from Allah is even a form of major Shirk." }, { "title": "The followers of Sufism stance on their shaykhs", "date": "2020-07-11T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/followers-of-sufism-stance-on-their-shaykhs/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 20, 1441", "link": null, "summary": "It is the duty of a Muslim to follow what Allah (Exalted be He) has revealed to His Prophet (peace be upon him); the Qur'an and Sunnah which contain guidance and light. Adhere to them, understand their meanings, act according to them and bear harm for the sake of holding firm to the straight way of Allah (Exalted be He) to which the Prophet (peace be upon him) and his Companions used to hold.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Some ignorant Sufis follow their Shaykhs in their error and immorality. The Sufi before his Shaykh is like a dead person before his washer to dispose of him as he wants supposing that the Shaykh is a Waliy (pious person) who must be followed because of His saying: “…and follow the path of him who turns to Me in repentance and in obedience.” [Luqman: 15] The worst is that they claim to know the unseen and set the proofs to this by Allah’s saying: “And they will never compass anything of His Knowledge except that which He wills.” [al-Baqarah: 255] So how could we refute their claims? What is the correct explanation to these two Ayahs?Answer:It is the duty of a Muslim to follow what Allah (Exalted be He) has revealed to His Prophet (peace be upon him); the Qur’an and Sunnah which contain guidance and light. Adhere to them, understand their meanings, act according to them and bear harm for the sake of holding firm to the straight way of Allah (Exalted be He) to which the Prophet (peace be upon him) and his Companions used to hold. Allah (Exalted be He) says: “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious - see V.2:2).” [al-An’am: 153]Allah (Exalted be He) says: “Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!” [al-A’raf: 3]The Ayahs which were revealed in this context are well-known. A Muslim should not follow those who distract people from following the Revelation or the distorters of the people of Bid’ah (innovation in religion), myths, immorality and bad actions. This is the meaning of Allah’s saying: “…and follow the path of him who turns to Me in repentance and in obedience.” [Luqman: 15] i.e. the path of those who believe in Allah, Angels, revealed Books and Messengers who submit to their Lord, and following their way: to follow them in repentance to Allah (Exalted be He); hearts inclinations to Allah’s will, then followed by obeying Allah (Exalted be He) in one’s physical actions in what pleases Him and draws them near to Allah (Exalted be He). Thus, we know that imitating a deviant person from the Revelation - which is the straight path - either in their Aqidah, acts of worship or behavior, is a plain deviation from the right path. We ask Allah (Exalted be He) for safety and well being for us and all Muslims.The meaning of Allah’s Saying: “He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills.” [al-Baqarah: 255] This is information about the vast and surrounding knowledge of Allah (Exalted be He) and that He knows the future matters of His creatures and their past matters and nothing is concealed from Him. None of His creatures can know anything from His knowledge except if He wants and reveals it to them. It is a very tiny part of His knowledge as messengers and angels who know Him well said about Him: “They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.” [al-Baqarah: 32]So claiming the knowledge of the unseen is merely a form of Kufr (disbelief) because they defy Allah (Exalted be He) in His Lordship. Allah (Exalted be He) says: “And with Him are the keys of the Ghaib (all that is hidden), none knows them but He.” [al-An’am: 59] Allah (Exalted be He) says: “Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh” and He says: “(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen).” Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.” [al-Jinn: 26-27]So the Ayahs proved that the knowledge of the unseen is with Allah (Exalted be He) alone; then He excluded whom He wants from among His Messengers by telling them parts of the unseen through revelation and made it miracles for them and clear proof to their prophethood. If other people claim knowledge of the unseen, their claim is a mere lie and falsity against Allah (Exalted be He). We seek Allah’s refuge against this." }, { "title": "Ruling on setting up tents beside the graves", "date": "2020-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-setting-up-tents-beside-the-graves/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 25, 1441AH", "link": null, "summary": "It is impermissible for anyone to set up a tent beside the grave where reciters keep reciting Qur’an, granting the reward to the dead, then taking a wage for their action.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}],"members":[{"name":"Shaykh Abdullah ibn Qaud","url":"/biography/qaud/"}]}, "content": "Question:What is your opinion - may your favor continue - on setting up tents beside the graves, where Qur’an reciters keep reciting the Qur’an for a period of three days, then they grant the reward of the recitation to the deceased person? Is this act permissible and commendable, so that one will be rewarded by offering it? The second part is concerned with the reciters who keep reciting the Qur’an for three days, then take a wage for their recitation. Is this wage permissible? What if they are poor? Please provide us with the answer.Answer:It is impermissible for anyone to set up a tent beside the grave where reciters keep reciting Qur’an, granting the reward to the dead, then taking a wage for their action." }, { "title": "Ruling on placing Henna in the Grave with the Deceased", "date": "2020-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-placing-henna-in-the-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 9, 1441 AH", "link": null, "summary": "As for putting henna in the grave, this has no basis in Shari'ah; it should be abandoned.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is placing henna in the grave with the deceased part of the Islamic ceremony? If yes, what are its benefits?Answer:The Sunnah (whatever is reported from the Prophet) indicates that the deceased should be washed with water and extract from the lote tree, and the shrouds should be scented. As for putting henna in the grave, this has no basis in Shari’ah; it should be abandoned." }, { "title": "Ruling on placing book in the grave", "date": "2020-07-10T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-placing-book-in-the-grave/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 9, 1441AH", "link": null, "summary": "It is not permissible to place any books with the dead person believing that they will make them stand firm while answering the two angels’ questions.", "category": ["bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:We have a strange practice and would like to know the religious ruling on it. Some people place a book they call ‘Al-Dawshan’ or ‘Al-Qudwah’ in the grave with the dead person. The people who wrote these books say that they make the dead person stand firm while answering the angel’s questions.Answer:It is not permissible to place any books with the dead person believing that they will make them stand firm while answering the two angels’ questions. It is Allah (Glorified and Exalted be He) Alone Who makes the slave firm as He says: “Allâh will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allâh Alone and none else), and in the Hereafter. And Allâh will cause to go astray those who are Zâlimûn (polytheists and wrong-doers), and Allâh does what He wills.” [Ibrahim: 27] Besides, this is an act of Bid’ah (innovation in religion). It is authentically reported from the Prophet (peace be upon him) that he said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” [1]May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.[1] Sahih Al-Bukhari [Book on reconciliation] no. 2697; Sahih Muslim [Book on judicial decisions] no. 1718; Abu Dawud[Book on Al-Sunnah] no. 4606; Ibn Majah [Introduction] no. 14; Musnad Ahmad p. 6/240." }, { "title": "Claiming to have dream of deceased who command him to build a shrine for the deceased", "date": "2020-07-09T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/claiming-to-have-dream-of-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 8, 1441 AH", "link": null, "summary": "Transferring the deceased from one grave to another one is not permissible unless there is a necessity to do so according to the Islamic Shari'ah.", "category": ["fatwas","bidah","funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Nowadays, there are a group of people who transfer the deceased months or years after burying them claiming that this deceased person came to one of them in a dream and said: “You have to build a shrine for me”. While transferring the deceased to his grave, some of them claim that the deceased is the one who directs them while they carry him to the places he wants to visit before his last burial and claim that the deceased flies in addition to other superstitions. It should be noted that this deceased may not have offered Salah (Prayer) or observed Sawm (Fasting) during his entire life or even performed any of the Islamic obligatory acts. I wish your Eminence would explain the legal ruling in this regard.Answer:Firstly: Transferring the deceased from one grave to another one is not permissible unless there is a necessity to do so according to the Islamic Shari’ah.Secondly: As for the vision or dream, it is not true but they are Satanic insinuations as well as the claim that the deceased directs them to special places to visit before his last burial in the grave which he determines and that he flies to these places, is a mere false allegation. It is against Allah’s Way (of conducting affairs) and not a Karamah (an extraordinary event caused by Allah for or through a pious person) but a manipulation done by those who carry the deceased.Thirdly: Building domes over the graves is a Munkar (disapproved by Islamic Shari’ah) act which should not be done and what has been built, should be destroyed because the Prophet (peace be upon him) forbade building anything on graves and ordered us to level the high graves.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions." }, { "title": "Ruling on hanging photos of the deceased at home", "date": "2020-07-08T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/hanging-photos-of-the-deceased/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 7, 1441 AH", "link": null, "summary": "It is impermissible to hang pictures of animate objects at home or elsewhere; whether they are living or dead people, and whether as memories or otherwise.", "category": ["funerals"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Is it Haram (prohibited) to hang a photo in the home of one that died? Is it Haram to collect and keep photos of those who have passed away?Answer:It is impermissible to hang pictures of animate objects at home or elsewhere; whether they are living or dead people, and whether as memories or otherwise, as the Prophet (peace be upon him) said to ‘Ali (may Allah be pleased with him), “Spare no portrait from being effaced, and leave not a raised grave unleveled.”” Narrated by Muslim in his Sahih (authentic) Book of Hadith.[1] It is impermissible for any other purpose.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.[1] Sahih Muslim [Book on funerals] no. 969; Al-Tirmidhy [Book on funerals] no. 1049; Al-Nasa’i [Book on funerals] no. 2031; Abu Dawud [Book on funeral] no. 3218; and Musnad Ahmad p. 1/96." }, { "title": "The beggar sufis sect", "date": "2020-07-04T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/beggar-sufis-sect/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 13, 1441", "link": null, "summary": "Such people should not be given money or helped by any means, as this is considered encouraging them to continue this abominable act. If they beat themselves, you will not be accountable for that; rather, they will be.", "category": ["sects"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:An inquirer from Syria says: We have some people who claim that they are the children of Shaykh ‘Isa or of other shaykh known to us. They come to beg wearing green silky turbans on their heads and iron bars in their hands. If they are given, they will be pleased; if they are not, they will be enraged and start beating themselves in the stomach and head with the iron bars.Answer:These people belong to the sect of Sufis who manipulate people claiming that they are the children of so-and-so, and being so they deserve people’s help. Yet, they should be prevented from this practice, and even punished by officials in order to protect people from their deception and begging in such a contemptuous way. Such people should not be given money or helped by any means, as this is considered encouraging them to continue this abominable act. If they beat themselves, you will not be accountable for that; rather, they will be.They should be advised that what they are doing is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) by which they are unlawfully confusing and deceiving people to help them. Actually, they are being tempted by Satan to commit such delusions known as Taqmire (a kind of Sihr [sorcery]), as they delude people to believe that they really beat themselves with these iron bars, but they do not; otherwise, they would cause themselves severe pain.However, they bewitch people’s eyes by what they do as Pharaoh’s sorcerers about whom Allah (Glorified be He) says in Surah Al-A’raf: “So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.” [al-A’raf: 116]Allah (Exalted be He) says in Surah of Taha: “They said: “O Mûsâ (Moses)! Either you throw first or we be the first to throw?” [Mûsâ (Moses)] said: “Nay, throw you (first)!” Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.” [TaHa:65-66]It is therefore impermissible for Muslims to help such people by any means, or else this will be considered co-operation in sin, sorcery and harming their Muslim brothers. Instead, these people should be prevented from this heinous practice and should be advised with fair preaching or they will eventually end up in prison. We ask Allah to guide us to what pleases Him and sets right the affairs of His servants." }, { "title": "Sufi orders, litanies, and Adhkar", "date": "2020-07-03T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sufi-orders-litanies-adhkar/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 12, 1441", "link": null, "summary": "The Sufi orders and the litanies are considered acts of Bid'ah (innovation in religion) like the famous religious orders of Al-Tijaniyyah and Al-Kattaniyyah. ", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling on the Sufi orders and the litanies they recite before the Fajr (Dawn) Prayer and after the Maghrib (Sunset) Prayer? What is the ruling on one who claims to have watched and greeted the Prophet (peace be upon him) saying: Peace be upon you! O light of eyes and relief of souls?!Answer:The Sufi orders and the litanies are considered acts of Bid’ah (innovation in religion) like the famous religious orders of Al-Tijaniyyah and Al-Kattaniyyah. Only litanies that conform with the Qur’an and authentic Sunnah of the Prophet are allowed to be recited. 1As to the false claim that some people entered upon Al-Kattany and saw the Prophet (peace be upon him) sitting beside him and then he said: Peace be upon you! O light of eyes and relief of souls, etc. The Prophet (peace be upon him) cannot be seen after his death by anyone. Similarly, he will not leave his grave until the Day of Resurrection. Allah (Glorified be He) says: “After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” [al-Mu’minun: 15-16] The Prophet (peace be upon him) also said: “I will be the first one to emerge from the earth on the Day of Resurrection.” 2 Refer to Chapter on Al-Tariqah Al-Tijaniyyah, p. 315 ↩ Musnad Imam Ahmad, vol. 1, pp. 281, 282, 295, and 296, vol. 2, pp. 264 and 540, and vol. 3, pp. 2, 10, 11, 33, 144, and 145; Imam Muslim no. 2278; Abu Dawud [Al-Sunan] no. 4673; Al-Tirmidhi no. 3693. ↩ " }, { "title": "What is the ruling of Islam on the Sufi orders that exist today", "date": "2020-07-02T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ruling-on-sufi-order/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 11, 1441", "link": null, "summary": "Working according to Bid'ahs (innovations in religion) prevails in most of the Sufi orders. We advise you to follow the guidance of the Prophet (peace be upon him) and his Companions with regard to acts of worship and other things.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:What is the ruling of Islam on the Sufi orders that exist today?Answer:Working according to Bid’ahs (innovations in religion) prevails in most of the Sufi orders. We advise you to follow the guidance of the Prophet (peace be upon him) and his Companions with regard to acts of worship and other things. You can read, the book written by ‘Abdul Rahman Al-Wakil (may Allah be Merciful with him) entitled, “Hadhhi Hiya Al-Sufiyyah (This is Sufism)” in this regard." }, { "title": "Sufism and their false ancriptions", "date": "2020-07-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/sufism-and-their-false-ancriptions/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Dhul-Qa'dah 10, 1441", "link": null, "summary": "The Problem of Sufism: What does it mean and what is the attitude of Islam toward it? I mean Al-Tijaniyyah and Al-Qadiriyyah (a deviant sect that claims Allah has no power over His Creation and humans are independent of Him), as well as the Shi'ah.", "category": ["sects"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:The Problem of Sufism: What does it mean and what is the attitude of Islam toward it? I mean Al-Tijaniyyah and Al-Qadiriyyah (a deviant sect that claims Allah has no power over His Creation and humans are independent of Him), as well as the Shi’ah. These sects are centralized in Nigeria. For example, the Al-Tijaniyyah Sufi order has a sort of Salah (prayer) called Bakriyyah that starts with: “O Allah, convey Your blessings on our master Muhammad, the Opener of what is closed… As much as his great rank and high esteem.” This invocation is superior to Al-Salah Al-Ibrahimiyyah (The invocation pronounced in the second part of Tashahhud). We have read this (invocation) in their book titled “Jawahir Al-Ma’any” (The Jewels of Meanings) Part 1, page 136. Is this correct?Answer:It is said that Sufism is ascribed to Ahl Al-Suffah (at the time of the Prophet) who was a poor group of Sahabah (may Allah be pleased with them) that used to take shelter in Al-Suffah (a section inside the Prophet’s Masjid during the Prophet’s time). However, this is incorrect. Linguistically, the verb is derived from Al-Suffah is “Suffa” (by stressing the letter “f”). It is also said that the word is taken from the word “Safwah” (purism), meaning to have a pure heart and deeds; but this is incorrect as well, for the word taken from “Safwah” would then be “Safawy”. More of a concern are their Bid’ahs (innovations in religion) and corrupt beliefs. It is also said that the word is taken from Arabic “Suf” (wool) which the Sufis used to wear, and this is the most probable meaning that truly describes them and is linguistically correct." }, { "title": "Who Are The Salaf", "date": "2019-11-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/who-are-the-salaf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_175_18.mp3", "hijri": "Rabi' Al-Awwal 22, 1442 AH", "link": null, "summary": "The Righteous Salaf are the Sahabah (Companions of the Prophet ﷺ) and those who followed their path among the Tabi’un (Successors), and the Atba’ al-Tabi’un (Successors of the Successors).", "category": ["audios","manhaj"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:This is a female listener from Riyadh with a group of questions. In her first question, she asks: “I hear about the Salaf; who are the Salaf, O virtuous Shaykh?Answer:“Salaf” linguistically means “predecessors.” Therefore, anyone who precedes another is considered a salaf to them. However, when the term “Al-Salaf” is used in a specific Islamic context, it refers to the three favored generations: the Companions (Sahaba), the Successors (Tabi’un), and those who followed the Successors. These are the Pious Predecessors (Al-Salaf al-Salih).​Anyone who came after them and followed their methodology (manhaj) is considered to be like them—upon the way of the Salaf—even if they are chronologically distant from that era. This is because Salafiyyah refers to the methodology traversed by the Pious Predecessors (may Allah be pleased with them), as the Prophet (peace and blessings be upon him) said: “Indeed, my nation will split into seventy-three sects, all of which are in the Fire except one, and that is the Jama’ah (the main body of Muslims).” And in another narration: “Those who follow what I and my companions are upon today.”Accordingly, Salafiyyah in this context is defined by its methodology. Thus, anyone who adheres to the path of the Companions, the Successors, and those who followed them in righteousness is a Salafi, even if they live in our current era—the fourteenth century after the Hijrah (AH).Fatwas from the Permanent Committee for Scholarly Research and Ifta’:Who are the Salaf?The Salaf are “Ahl al-Sunnah wa al-Jama’ah 1” who follow Muhammad ﷺ, consisting of the Companions (may Allah be pleased with them) and those who follow their path until the Day of Resurrection. When the Prophet ﷺ was asked about ‘Al-Firqah Al-Najiyah’ (the Saved Sect), he said: ‘They are those who are upon the like of what I and my companions are upon today.’ 2 3What is Salafiyyah?Salafiyyah is an attribution to the Salaf. The Salaf are the companions of the Messenger of Allah ﷺ and the leaders of guidance from the first three preferred generations (may Allah be pleased with them). These are the ones for whom the Messenger of Allah ﷺ testified to their goodness in his saying: “The best of people are my generation, then those who follow them, then those who follow them. Then there will come people whose testimony precedes their oath and whose oath precedes their testimony.” 4. And Salafis (As-Salafiyyun): This is the plural of “Salafi,” which is an attribution to the Salaf (as defined above). They are those who follow the methodology (Manhaj) of the Salaf in adhering to the Quran and the Sunnah, calling people to them, and acting upon them. By doing so, they are the Ahl al-Sunnah wa al-Jama’ah. 5What are the foundations and principles of the Salafi Da’wah?The Salafi Da’wah is the call to that which the Messenger ﷺ, his companions (may Allah be pleased with them), and those who followed them in righteousness were upon. This is done through wisdom, fair preaching, and arguing in a way that is best, while also striving against one’s own self (Jihad al-Nafs) to act upon what one calls others to. 6Shaykh Salih al-Fawzan :Shaykh Salih al-Fawzan (may Allah preserve him) was asked: The questioner asks Who are the Salaf whose speech is argued with from the Book and the Sunnah?He (may Allah preserve him) replied:The Salaf are the Companions (Sahabah), the Successors (Tabi’un), and the followers of the Successors (Atba al-Tabi’un). They are the favored generations praised by the Messenger of Allah ﷺ when he said: “The best of people are my generation, then those who follow them, then those who follow them.” The narrator added: “I do not know if he mentioned two or three generations after his.”Therefore, the favored generations are the Righteous Predecessors (al-Salaf al-Salih), whom Allah said regarding them: “And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him.” (At-Tawbah: 100). 7Further reading: What is Salafiyyah? - Permanent Committee Is Salafiyyah Limited to the Hanbali Madhab? - Shaykh Ibn Baz Is Salafiyyah Just Another Islamic Sect? - Shaykh Salih al-Fawzan Are the Khawarij Considered Salafis? - Shaykh Ibn Baz The Difference Between the Salaf and Ahl al-Sunnah - Shaykh Ibn Baz Ruling on Affiliating with the Salaf and Saying ‘I am Salafi’ - Shaykh Ibn ‘Uthaymeen The Foundations and Principles of the Salafi Call - Permanent Committee What is meant by the Salafi Methodology? - Shaykh Salih al-Fawzan Is it correct to use the term ‘Salafiyyah’ in this day and age? - Shaykh Ibn ‘Uthaymeen Ruling on disbelieving in Salafiyyah - Shaykh Abdul-Muhsin al-Abbad Ruling on the Categorization of Salafism into ‘Old’ and ‘New’ - Shaykh Ahmad ibn Yahya al-Najmi A Response Regarding the Definition of the Salafi Methodology - Shaykh Ahmad ibn Yahya al-Najmi The Legal Ruling on Openly Declaring Oneself a Salafi - Shaykh Ahmad ibn Yahya al-Najmi On the Scope of the Term ‘Salafi’ and the Rejection of Factional Divisions - Shaykh Ibn ‘Uthaymeen Affiliation with the Righteous Salaf: An Obligation, Not a Faction - Shaykh Ibn ‘Uthaymeen Ahl al-Sunnah wa al-Jama’ah: “They are, whoever is upon the like of what Muhammad bin Abdullah ﷺ and his companions (may Allah be pleased with them all) were upon.” (Fatwas of the Permanent Committee of KSA, Fatwa no. 4143, Question 2). ↩ Sunan at-Tirmidhi [Book on faith] 2641. ↩ Fatwas of the Permanent Committee of KSA, Fatwa no. 6149, Question 2. ↩ Musnad Ahmad 4/426, 4/427, 4/479; Al-Bukhari [Fath-ul-Bari] no. 2651, 3650, 6428, and 6695; Muslim no. 2535; Abu Dawud no. 4657; and Al-Tirmidhi, nos. 2222, 2223. ↩ Fatwas of the Permanent Committee of KSA, Fatwa no. 1361, Question 2. ↩ Fatwas of the Permanent Committee of KSA 12/241, Fatwa no. 6265, Question 1. ↩ Fatwas of the Permanent Committee of KSA Question 346 ↩ " }, { "title": "On the Scope of the Term 'Salafi' and the Rejection of Factional Divisions", "date": "2019-11-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-the-scope-of-the-term-salafi-and-rejection-of-factional-divisions/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.alathar.net//files/sound/alothaymeen/leqamaftooh/split-220b-11.mp3", "hijri": "Rabi' Al-Awwal 22, 1442 AH", "link": null, "summary": "We must know that the term 'Salafi' is not confined to a specific group. Anyone who adheres to the methodology (madhhab) of the Salaf is a Salafi—that is the definition of a Salafi", "category": ["audios","manhaj"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Questioner: It has become customary to describe a specific group of Muslims as Salafis…The Sheikh: A what group?Questioner: A specific group.The Sheikh: Yes? Stand up so we can hear you, my brother, and speak clearly in plain Arabic—do not twist your tongue. Go on, say it?Questioner: That it has become customary to describe a specific group of Muslims as Salafis…The Sheikh: To describe…?Questioner: A specific group of Muslims as Salafis.The Sheikh: Yes, quite so.Questioner: And that this designation does not extend to other Muslims.The Sheikh: Yes.Questioner: The question here is: If Islam and Salafism are one and the same thing, and there is no difference between a Muslim who is called a Salafi and a regular Muslim—and consequently, just as within Islam there is a committed Muslim, a disobedient Muslim, and an innovating Muslim—is it possible for us to say that there is a committed Salafi, a disobedient Salafi, and an innovating Salafi? To the extent that we could describe a sinful singer as being a Muslim, but can we call this sinful singer a Salafi?The Sheikh: What is the point of prolonging the question like this?Firstly: We must know that the term ‘Salafi’ is not confined to a specific group. Anyone who adheres to the methodology (madhhab) of the Salaf is a Salafi—that is the definition of a Salafi, regardless of whether they lived in the past or the present era. As for restricting it to a specific faction, where we say, “These are Salafis and those are rationalists (‘Aqlāniyyūn),” then this is an error.However, let it be known that among the scholars are those who grant greater weight to the intellect (‘aql), and among them are those who grant greater weight to the divine law (shar’). For this reason, you find in the books of comparative jurisprudence (fiqh) that when they wish to speak about the companions of Abu Hanifah (may Allah have mercy on him), they describe them as Aṣḥāb ar-Ra’y (the People of Legal Opinion) because they categorize them into the People of Textual Evidence (Aṣḥāb ad-Dalīl) and the People of Legal Opinion.So, take this rule: A Salafi is whoever adheres to the methodology of the Salaf. It is not exclusive to a specific faction, and it is impermissible for us to classify people and say, “These are Salafis and those are rationalists,” or the like. Yes, I say: The Salaf are those who adopt the methodology of the Salaf in creed (‘aqīdah), speech, and action, in any place. It is incorrect to divide Muslims by saying, “This one is a rationalist and this one is a Salafi,” and so forth. Rather, it is obligatory upon everyone to be Salafi—not on the basis of it being a partisan faction (hizbiyyah), but because it is the truth. Allah—Mighty and Majestic—said: “And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him” [At-Tawbah: 100]. Do you understand, questioner?Questioner: May Allah reward you with goodness, O Sheikh.The Sheikh: Yes." }, { "title": "On the Misapplication of the Epithet Talafi to the Salafi Manhaj", "date": "2019-11-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/on-the-misapplication-of-the-ephitet-talafi-to-the-salafi-manhaj/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_235_12.mp3", "hijri": "Rabi' Al-Awwal 22, 1442 AH", "link": null, "summary": "Its ruling is that he himself is the one who is Talif (ruined). You should not find it strange, my brother, that the people of goodness are given pejorative epithets.", "category": ["fatwas","audios","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Question:What is the ruling regarding one who refers to the Salafi manhaj (methodology) as the Talafi (destructive) manhaj— I seek refuge is sought with Allah?Answer:Its ruling is that he himself is the one who is Talif (ruined). You should not find it strange, my brother, that the people of goodness are given pejorative epithets. Do you not know that the Prophets were described as sorcerers and madmen? Say yes or no?Questioner:Yes.The Shaykh:Yes. The correct response [here] is ‘Bala’ (nay/on the contrary). Allah, Exalted be He, said: “Likewise, there came not to those before them any messenger except that they said, ‘A sorcerer or a madman.’“ [al-Dhariyāt: 52]. Did this epithet harm the Prophets? The answer is No. The ultimate outcome is in their favor, praise be to Allah.Do not find it strange that the people of evil label the people of goodness with pejorative epithets. Do you not know that those who deny the attributes of Allah—Mighty and Majestic is He—describe those who affirm them as anthropomorphists, as redundant text-literalists, and as aberrant upstarts? Thus, it causes no harm.Indeed, if it is assumed that a Salafi diverges from the path of the Salaf in his methodology, then at this juncture we say: ‘This individual is talif (ruined).’ However, we do not ascribe his deviation to the methodology itself.This is because there are some among our brothers who adhere to the school of the Salaf—or rather, who desire the school of the Salaf—yet deviate from the Salaf in their conduct, thereby causing more harm to Islam and the adherents of Islam than they do good. It is possible that this speaker observed an individual among the Salafis whose conduct and methodology were abrasive, and consequently remarked, “The Salaf is destruction (al-talaf).”We do not know the reality [of his intent]. However, if he intended the true Salafi methodology itself, we say: “You are the one who is Talif (ruined), not the path of the Salaf.”" }, { "title": "Is it correct to use the term 'Salafiyyah' in this day and age?", "date": "2019-11-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/is-it-correct-to-use-the-term-salafiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "/assets/audios/the-term-salafiyyah.mp3", "hijri": "Rabi' Al-Awwal 22, 1442 AH", "link": null, "summary": "It is Salafiyyah in 'aqidah (creed), even if it is not Salafiyyah in time, because the Salaf came before us chronologically.", "category": ["fatwas","audios","manhaj"], "tags": [], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Title/Question: Who are the Salaf, and is it correct to use the term “Salafiyyah” in this day and age?Answer:The important point is that we say that among the people of the Qiblah (Muslims) are those who took the texts according to their apparent meaning that is befitting to Allah—the Mighty and Sublime—without interfering with anything. And who are they? They are the Salaf (the righteous predecessors).​The way of the Salaf in this regard is safer, more knowledgeable, and wiser. Safer: Because they did not delve into anything beyond the texts. ​More knowledgeable: Because they derived their creed from the Book of Allah and the Sunnah of His Messenger ﷺ. Wiser: Because they followed the path that must be followed, which is to accept the texts according to their apparent meaning that is befitting to Allah, the Mighty and Sublime.​Who are these Salaf? They are the Companions (of the Prophet), those who followed them in righteousness, and the leaders of the Muslims—such as Imam Ahmad ibn Hanbal, Malik, al-Shafi’i, Abu Hanifah, Sufyan al-Thawri, al-Awza’i, and others among the leaders of the Muslims.And is it possible for Salafiyyah to exist in our present time? Yes, and we say: it is Salafiyyah in ‘aqidah (creed), even if it is not Salafiyyah in time, because the Salaf came before us chronologically. However, these people are Salaf in creed—in creed and in practice, in reality.Furthermore, in relation to those who come after them, they are predecessors, just as the Prophet ﷺ said when visiting the graveyards: “You are our salaf (predecessors), and we are following in your footsteps.”" }, { "title": "Affiliation with the Righteous Salaf", "date": "2019-11-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/affiliation-with-the-righteous-salaf/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://www.alathar.net//files/sound/alothaymeen/almasjedalnabawy/split-53a-5.mp3", "hijri": "Rabi' Al-Awwal 22, 1442 AH", "link": null, "summary": "Affiliation with the Righteous Salaf is obligatory, because the Righteous Salaf are those who adhered to that which the Prophet (peace and blessings of Allah be upon him) was upon.", "category": ["audios","manhaj"], "tags": ["ibn-uthaymeen"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Ibn Uthaymeen","url":"/biography/uthaymeen/"}]}, "content": "Questioner:May Allah reward you with goodness. A questioner asks: Virtuous Sheikh, what is the Islamic ruling on affiliating oneself with the Righteous Predecessors (al-Salaf al-Sālih) and our saying, “I am Salafi in creed”?Answer:Affiliation with the Righteous Predecessors is obligatory, because the Righteous Predecessors are those who adhered to that which the Prophet (peace and blessings of Allah be upon him) was upon.As for a person’s statement, “I am a Salafi”—if he intends by it to establish a political party (hizb) or to affiliate with a partisan faction, then we oppose political parties. We hold that the Islamic nation (Ummah) must be a single party upon the path of the Prophet (peace and blessings of Allah be upon him) and his Companions.However, if he means, “I am a Salafi,” in the sense that: “I follow the Salaf, and I do not intend to establish a party through which I declare anyone who opposes me to be misguided,” then this is the truth. All of us are Salafis. All of us ask Allah the Exalted to cause us to die upon the path of the Salaf; all of us ask Allah for that.But as for establishing a party called “Salafi,” and another party called “Ikhwāni,” and another party called “Tablīghi,” and another party called this or that—we do not approve of this. We do not approve of this at all. Was there any factionalism (tahazzub) like this among the Companions (may Allah be pleased with them)? Answer me. No, we say no. And we say: whoever has a claim other than that, let him bring it forward. The Salaf of this nation never divided into factions; all of them were upon the path of the Prophet (peace and blessings of Allah be upon him), following his tracks outwardly and inwardly—in creed, speech, and action.As for factionalism, we denounce it with the utmost denunciation. We hold that the Islamic nation must be a single party upon the methodology (manhaj) of whom? Upon the methodology of the Messenger (peace and blessings of Allah be upon him) and his Companions." }, { "title": "Were There Humans Before Adam?", "date": "2019-11-19T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/audios/no-human-being-before-adam/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "https://files.zadapps.info/binbaz.org.sa/fatawa/nour_3la_aldarb/nour_637/nour_63710.mp3", "hijri": "Rabi' Al-Awwal 22, 1442 AH", "link": null, "summary": "This claim is a groundless and meaningless superstition because no human being ever existed before Adam (peace be upon him).", "category": ["audios","prophets"], "tags": ["ibn-baz"], "article_taken_from": null, "shaykhs": null, "muftis": {"shaykh":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}]}, "content": "Question:The listener (M. M. Y.) from the Yemen Arab Republic, Al Hudaydah Governorate, sent a message asking: “I heard from some people that there was a primitive human before Adam who disappeared before Adam appeared. Is this correct?”Answer:There is no basis for this; rather, this is one of the myths. There was no other human before Adam. Yes." }, { "title": "When does passing wind become an annulment of ablution?", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/when-does-passing-wind-become-annulment-of-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "When does passing wind become an annulment of Wudu’ (ablution)? Is it by hearing a sound, detecting a smell, and feeling something, or only by hearing a sound or detecting a smell, excluding the feeling condition? Please explain this matter to me, may Allah grant you success, for I am confused.", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:When does passing wind become an annulment of Wudu’ (ablution)? Is it by hearing a sound, detecting a smell, and feeling something, or only by hearing a sound or detecting a smell, excluding the feeling condition? Please explain this matter to me, may Allah grant you success, for I am confused.Answer:All praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family, and Companions.What you have mentioned nullifies Wudu’ if a person becomes sure that something has come out of them either by hearing a sound, detecting a smell, or other things ascertaining the passing out of (minor) ritual impurity (wind, urine or stool), because when the Prophet (peace be upon him) was asked about a man who gets the feeling of passing wind while in Salah (prayer), he said: “He should not leave (prayer) until he hears a sound or detects a smell (of passing wind).” (Agreed upon by Al-Bukhari and Muslim) 1 Al-Bukhari, Sahih, Book on Wudu*, no. 177; and Abu Dawud, Sunan, Book on purification, no. 176. ↩ " }, { "title": "Performing ablution in case of certainty", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/waswas-on-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "If you have performed ablution, the basic rule is that you are Tahir (ritually pure), and this is based upon certitude. You should not, therefore, pay any attention to what contradicts this ruling by doubts and suspicions that something may have been emitted that would nullify your Wudu’", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:After finishing Wudu’ (ablution), I feel that something is coming out of me, like urine. So I go once again to perform Wudu’ and Istinja’ (cleansing the private parts with water after urination or defecation). I then go to perform Salah (prayer) in the Masjid (mosque) or at home. When I begin performing Salah, I feel the same thing again, so I doubt the validity of my Salah. Is it obligatory on me to perform this Salah again if I have this feeling, or should I perform Kaffarah (expiation) for it? Please advise us and may Allah reward you!Answer:All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.If you have performed Wudu’, the basic rule is that you are Tahir (ritually pure), and this is based upon certitude. You should not, therefore, pay any attention to what contradicts this ruling by doubts and suspicions that something may have been emitted that would nullify your Wudu’, because these doubts and suspicions are insinuations from Satan. However, if you are sure that something has been emitted that nullifies your Wudu’, then you have to perform Wudu’ again, regardless of whether this was before or during Salah." }, { "title": "Ruling on shaking hands with woman", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/touching-woman/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "According to the soundest opinion of the scholars, touching women or shaking hands with them does not nullify Wudu’ at all, whether these women are non-Mahram, one’s wife, or an unmarriageable female relative.", "category": ["taharah","ablution","women"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :Is Wudu’ (ablution) nullified by touching or shaking hands with a non-Mahram woman (neither a spouse nor a permanently unmarriageable woman), an act which is already Haram (prohibited)? We have read in the books of Fiqh (Islamic jurisprudence) Hadiths which unconditionally indicate that touching women does not nullify Wudu’. Is this generalization restricted to touching Mahram women only (i.e. Spouse or permanently unmarriageable relative)?Answer:According to the soundest opinion of the scholars, touching women or shaking hands with them does not nullify Wudu’ at all, whether these women are non-Mahram, one’s wife, or an unmarriageable female relative. This is because the basic rule is Istis-hab (presumption of continuity) of Wudu’ until proven nullified by a legal evidence. The nullification of Wudu’ because of the stated reason has not been authentically reported in any Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish).As for touching women stated in the following Qur’anic Ayah (which means): “O you who believe! When you intend to offer As-Salât (the prayer), wash your faces and your hands (forearms)” [Al-Maidah: 6] until the part saying: “But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands.” (Surah Al-Ma’idah, 5:6) [in which case Wudu’ is necessitated], it refers to Jima‘ (conjugal intercourse), according to the soundest opinion of scholars." }, { "title": "Touching one's penis invalidates ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/touching-one-penis-invalidates-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Hadith that indicates that if someone touches his penis he must perform Wudu’. The basic ruling is that the imperative in these Hadith denotes obligation or duty.", "category": ["taharah","ablution","hadiths","mawdu-daif"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question :Scholars differ regarding whether Wudu’ (ablution) is nullified by touching the penis. Those who say that it is not nullified support their opinion with the Hadith that says: “It is just a part of you.” What is the preponderant opinion?Answer:The preponderant scholarly opinion on this issue is the one adopted by the Jumhur (dominant majority of scholars), which holds that Wudu’ is nullified by touching the penis, because the Hadith that says: “It is just a part of you” is Da‘if (weak); it is not strong enough to contradict the Sahih (authentic) Hadith that indicates that if someone touches his penis he must perform Wudu’. The basic ruling is that the imperative in these Hadith denotes obligation or duty. However, even if the abovementioned Hadith is assumed to be not Da‘if, it is abrogated by the Hadith that states: “Whoever touches his penis, should perform Wudu’” 1 Abu Dawud, Sunan, Book on purification, no. 181. ↩ " }, { "title": "Thinking of women while performing ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/thinking-of-women-while-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Sometimes, while performing Wudu’ (ablution) many thoughts cross the mind which are irrelevant to Salah (Prayer) or Wudu’, such as men thinking about women while performing Wudu’.", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question :Sometimes, while performing Wudu’ (ablution) many thoughts cross the mind which are irrelevant to Salah (Prayer) or Wudu’, such as men thinking about women while performing Wudu’. What is the religious ruling on this? Is Wudu’ nullified by this?Answer:Thinking about conjugal relations has no impact on the validity of Wudu’ as long as there is no emission of Maniy (spermatic fluid) or Madhy (thin white viscid fluid secreted when having sexual thoughts or desire). Mere thinking is not one of the annulments of Wudu’." }, { "title": "Some drops of urine are released after Istinja", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/some-drops-of-urine/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Soon after I have performed Istinja' (cleansing the private parts with water) after urination, I feel some small drops of urine being emitted.", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :Soon after I have performed Istinja’ (cleansing the private parts with water) after urination, I feel some small drops of urine being emitted. What I do then is to change my underwear, although this is difficult to do each time I urinate. Would you please advise me as to what I am obligated to do, and may Allah reward you!Answer:If the reality is as you mentioned, and you know that these drops of urine are emitted a short while after you have urinated, after which they stop, it is obligatory on you not to perform Istinja’ or Istijmar (cleansing the private parts with hard material after urination or defecation) until these drops have stopped. However, if they come out a long time after urination, you will have to repeat your Istinja’ and Wudu’ and wash the part of your clothing that has been soiled with urine. However, you should not do so based upon doubt, because Satan may delude you into believing that some drops of urine have leaked out, when this is not the case.In such a situation, you should not perform Istinja’ again unless you are certain that some drops of urine have leaked. To reduce your doubts, you are permitted to sprinkle some water around your penis after finishing Wudu’." }, { "title": "Ritual Impurity of Maniy", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/ritual-impurity-of-maniy/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "If the discharged fluid was Maniy, he must perform Ghusl. It also invalidates fasting. Although this fluid is originally pure, it is repulsive.", "category": ["taharah","fasting","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Muni'","url":"/biography/mani/"}]}, "content": "Question :After kissing, foreplay, or touching one’s wife, he finds some wetness discharged in his underpants from his member following erection. Does this affect the Taharah (ritual purification) and the validity of Sawm (fasting)?Answer:All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.The inquirer did not define whether the fluid discharged as a result of foreplay was Maniy (spermatic fluid) or not. He only mentioned that he finds wetness in his underpants. It seems that he finds Madhy (pre-seminal fluid) not semen. Madhy is Najis (ritually impure) and necessitates washing the penis and testicles. Likewise, if the fluid affected his clothing, the defiled parts of it must be washed. Then, the Islamically prescribed Wudu’ (ablution) must be performed after washing the penis and testicles. As to the effect of this fluid on Sawm, according to the soundest scholarly opinions, it does not invalidate fasting nor require Ghusl (ritual bath).However, if the discharged fluid was Maniy, he must perform Ghusl. It also invalidates fasting. Although this fluid is originally pure, it is repulsive. It is prescribed to wash off the contaminated spots on clothes and underpants. The person observing Sawm must take precautions abandoning whatever arouses his sexual desire." }, { "title": "Repeating ablution and Prayer if a person knows that some impurity was discharged during Salah", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/repeating-wudu-and-salah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "If the reality is as you mentioned, you should not stop your Salah because of this, based on what the Prophet (peace be upon him) said when some people complained to him about the case of a man who thought he felt something while in Salah.", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :I often feel drops of some fluid being emitted from my penis after performing Wudu’ (ablution) or during Salah (Prayer), but I am not sure whether it is urine or something else. Does this invalidate my Wudu’ and Salah? When I get that feeling, should I stop my Salah and repeat it or not?Answer:If the reality is as you mentioned, you should not stop your Salah because of this, based on what the Prophet (peace be upon him) said when some people complained to him about the case of a man who thought he felt something while in Salah. The Prophet (peace be upon him) said, “He should not leave (prayer) unless he hears a sound or smells an odor.” (Authenticity agreed upon by Al-Bukhari and Muslim) 1.This is from Satan, who wants to spoil your Wudu’ and Salah, so you should not pay any attention to it, unless you are sure that something has come out of you, as indicated in the Hadith mentioned above. In this case, you have to repeat your Wudu’ and Salah, if you know that you let out something during Salah, whether you were the Imam (the one who leads congregational Prayer), praying alone, or Ma’mum (a person being led by an Imam in Prayer). Al-Bukhari, Sahih, Book on Wudu*, no. 177; and Abu Dawud, Sunan, Book on purification, no. 176. ↩ " }, { "title": "The perfume sprayed on one's hands does not invalidate ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/perfume-sprayed-does-not-invalidate-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "I work in a pharmacy where perfumes are also sold. My hands touch these perfumes while dealing with the perfume tester bottles tried by the buyers who want to check the quality of the perfume they buy.", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :I work in a pharmacy where perfumes are also sold. My hands touch these perfumes while dealing with the perfume tester bottles tried by the buyers who want to check the quality of the perfume they buy. Is my Wudu’ (ablution) invalidated by these perfumes? Please advise, may Allah reward you!Answer:Wudu’ is not invalidated when the hands or other parts get perfume on them." }, { "title": "Penis erection does not invalidate ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/penis-erection-does-not-invalidate-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "While a man performs Salah (Prayer), his penis becomes erect discharging nothing. Is his Wudu' (ablution) nullified? If so, should he interrupt or end his Salah, in case he has not yet completed it?", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :While a man performs Salah (Prayer), his penis becomes erect discharging nothing. Is his Wudu’ (ablution) nullified? If so, should he interrupt or end his Salah, in case he has not yet completed it?Answer:All praise is due to Allah Alone and peace and blessings be upon His Messenger, his family and Companions. To continue, penis erection does not nullify Wudu’ unless there is seminal discharge. Having an erection is not one of the annulments of Wudu’. Therefore, his Salah is valid and should be completed." }, { "title": "Passing wind invalidates ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/passing-wind-invalidates-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Should a person perform Istinja’ (cleansing the private parts with water after urination or defecation) or Istijmar (cleansing the private parts with hard material after urination or defecation) after breaking wind? Does it invalidate Wudu’ (ablution)?", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:Should a person perform Istinja’ (cleansing the private parts with water after urination or defecation) or Istijmar (cleansing the private parts with hard material after urination or defecation) after breaking wind? Does it invalidate Wudu’ (ablution)? What is the religious ruling on a person who smells a bad odor after performing Wudu’? Is their Salah (prayer) valid? Some people say that it is valid, because breaking wind does not invalidate Wudu’. Kindly enlighten me, may Allah reward you!Answer:All praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family and Companions.Breaking wind invalidates Wudu’. However, it does not necessitate Istinja’ or Istijmar. Whoever offers Salah (prayer) after breaking wind, must perform Wudu’ and repeat Salah, as their Salah is invalid." }, { "title": "Mere touching Najasah does not invalidate ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/mere-touching-najasah-does-not-invalidate-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Wudu’ is not invalidated if a person’s clothes get soiled with Najasah due to contact with young children (when changing them), after their clothes get wet with urine or anything similar.", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question :Sometimes, when I go on an outing with my family in the car, my wife’s clothes get so wetted with urine or the like of one of the young children so much so that she needs to change her clothes, and it coincides with the time due for Salah (Prayer), such as the Maghrib (Sunset) or ‘Asr (Afternoon) Prayers, yet it is not possible for her to change her clothes. Is it permissible for her to delay the Salah until she returns home and is Wudu’ invalidated if the body or clothes are soiled with Najasah (ritual impurity)?Answer:Wudu’ is not invalidated if a person’s clothes get soiled with Najasah due to contact with young children (when changing them), after their clothes get wet with urine or anything similar. It is obligatory that the soiled parts of the body or clothes should be washed, and then Salah can be offered in them. It is not permissible to delay the Salah until a later time." }, { "title": "Looking at one's private parts does not invalidate ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/looking-at-private-parts-does-not-invalidate-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Is it permissible for a person to touch the Mushaf or offer Salah (Prayer) if it happened that they looked at their 'Awrah (parts of the body that must be covered in public) while performing Wudu' (ablution)?", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :Is it permissible for a person to touch the Mushaf or offer Salah (Prayer) if it happened that they looked at their ‘Awrah (parts of the body that must be covered in public) while performing Wudu’ (ablution)?Answer:Yes, it is permissible. Looking at the ‘Awrah is not one of the annulments of Wudu’." }, { "title": "Ruling on looking at naked men and women when a person having ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/looking-at-naked-women-when-having-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Does looking at naked men and women or at one's own `Awrah (parts of the body that must be covered in public) invalidate Wudu’ (ablution)?", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :Does looking at naked men and women or at one’s own `Awrah (parts of the body that must be covered in public) invalidate Wudu’ (ablution)?Answer:The mere looking at naked men and women does not invalidate Wudu’, neither does the mere looking at one’s own `Awrah, as there is no evidence supporting this." }, { "title": "Flowing of blood from anywhere other than the private parts does not invalidate Wudu'", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/flowing-blood/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "We do not know of any Islamic legal evidence signifying that bleeding from any part of the body other than the vagina invalidates Wudu’ (ablution).", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :Does bleeding invalidate the Salah (Prayer)?Answer:All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.We do not know of any Islamic legal evidence signifying that bleeding from any part of the body other than the vagina invalidates Wudu’ (ablution). The basic ruling is that it does not invalidate Wudu’. Acts of ‘Ibadah (worship) are Tawqifiy (bound by a religious text and not amenable to personal opinion), so no one is permitted to say that a certain act is an ordained ‘Ibadah, prescribed by Islam unless he has evidence. However, some scholars are of the view that excessive bleeding - according to convention - from any place other than the vagina invalidates Wudu’. Accordingly, it would be better in such a case that a person makes Wudu’ as a sort of precaution and to escape scholarly disagreement, because the Prophet (peace be upon him) said: “Leave that which causes you doubt and turn to that which does not cause you doubt.” 1 Al-Nasa’i, vol. 8, p. 328; Al-Tirmidhi, Tuhfat Al-Ahwazi, vol. 7, p. 221; and Al-Hakim, vol. 2, p. 13, and vol. 4, p. 99. ↩ " }, { "title": "Emission of wind from a woman’s vagina", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/emission-wind-from-vagina/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Passing wind from the front passage does not invalidate Wudu’.", "category": ["taharah","ablution","women"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question 1:Does emission of wind from a woman’s front passage invalidate Wudu’?Question 2:A woman passes wind from her front passage when she bows and prostrates herself during Salah (prayer). This happens especially when she prostrates, and when she assumes the sitting position between the two Sajdahs (prostrations) to recite Tashahhud (a recitation in the sitting position in the second/last unit of Prayer) and all those surrounding her hear the sound. Does this invalidate the Salah offered by that woman? Sometimes, the wind she passes is so faint and cannot be heard, does this invalidate both Wudu’ and Salah?Answer:Passing wind from the front passage does not invalidate Wudu’." }, { "title": "Emission of white fluid", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/emission-white-fluid/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "This fluid is considered Najis and it comes under the same ruling as urine. Therefore, you should make Wudu’ after performing Istinja’ (cleansing the private parts with water after urination or defecation).", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:At times, a white colored fluid is emitted from me, sometimes while I am praying. Should I interrupt Salah (prayer) and repeat my Wudu’ (ablution) or should I continue praying? Is this fluid considered Najis (ritually impure) and I have to take a ritual bath or do I have to purify myself only? Since it flows outside the body, should I change my clothes? Is this fluid harmful to me as it is discharged from me before and after menstruation? Sometimes it is discharged on continuous days and at anytime. This happens sometimes after I take a bath on Friday and on my way to the Masjid (mosque). Should I enter the Masjid to offer Salah or only listen to the Khutbah (sermon) without praying? Please advice me regarding this white fluid.Answer:All praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family and Companions.This fluid is considered Najis and it comes under the same ruling as urine. Therefore, you should make Wudu’ after performing Istinja’ (cleansing the private parts with water after urination or defecation). You do not have to perform Ghusl (ritual bath), if it is discharged without having sexual thoughts or desires. You should wash the parts of your body and clothes on which the fluid besmeared. There is nothing wrong with entering the Masjid and hearing the Khutbah, but you are not allowed to join the congregational prayer until you perform Istinja’ and Wudu’ prescribed for prayer and wash the parts of your body and clothes soiled with it. We ask Allah to keep you and us safe and sound from every kind of harm." }, { "title": "Doubting that he has undergone ritual impurity", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/doubting-has-impurity/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Does doubt count for anything in case of a person having Wudu’ (ablution) yet is not sure whether or not he passed urine, feces or broke wind due to the long period he stayed ritually pure?", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question :Does doubt count for anything in case of a person having Wudu’ (ablution) yet is not sure whether or not he passed urine, feces or broke wind due to the long period he stayed ritually pure? Or should he overlook doubts, since the original state is purity unless he is certain of having invalidated his Wudu’ and vice versa?Answer:If a person performs Wudu’ and then doubts whether or not he had invalidated Wudu’, his doubts count for nothing and his Wudu’ is still valid. If a person is ritually impure and then doubts whether or not he performed Wudu’, he is still impure and the doubt is of no effect, because certainty cannot be removed by doubt and the ruling principle is that the original state remains in effect until the occurrence of that which overrules it is established. It is reported that a man complained to the Messenger of Allah (peace be upon him) that he imagined that he felt something during Salah (prayer), so the Prophet (peace be upon him) said: “He should not leave (prayer) unless he hears a sound or smells an odor.” (Related by the compilers of Sunan except Al-Tirmidhi) 1.It is also reported that the Prophet (peace be upon him) said: “If any one of you feels something in his stomach, and is not sure whether something came out of him or not, he should not leave the Masjid (to renew his ablution) unless he hears a sound or smells an odor.” (Related by Muslim and Al-Tirmidhi) 2 Al-Bukhari, Sahih, Book on Wudu’, no. 177; and Abu Dawud, Sunan, Book on purification, no. 176. ↩ Muslim, Sahih, Book on menstruation, no. 362. ↩ " }, { "title": "Do not listen to the insinuations of Satan", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/dont-listening-insinuations-of-satan/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Sometimes I feel while I am washing my feet or directly or shortly after performing Wudu’ something coming out through the urethra in the form of drops. Then I look and I may find traces of one or more drops and I may find nothing at all.", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question:Sometimes I feel while I am washing my feet or directly or shortly after performing Wudu’ something coming out through the urethra in the form of drops. Then I look and I may find traces of one or more drops and I may find nothing at all. This happens because I have no control over my urethra. Some doctors told me that this is something normal that afflicts young people and will end after I get married, while other doctors have different opinions. I cannot get rid of this and I am concerned in the first place with the ruling on Salah (prayer) and how this problem can be handled according to Shari‘ah. I frequently repeat Wudu’ but I am not pleased with this. I write to you hoping that you understand what I suffer from. What should I do if this happens after Wudu’? What is the ruling on my underwear? Please give me a decisive answer.Answer:All praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family, and Companions.Purity is half of Iman (Faith). If after performing Taharh (ritual purification) a Muslim feels that something has come out and becomes certain of (minor) ritual impurity (passing wind, urine or stools), then he should repeat Wudu’ and wash the defiled part of his body and clothes. However, if he is not certain, he should not pay attention to this and his Salah (Prayer) will be valid based on what is reported in the two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of ‘Abdullah ibn Zayd (may Allah be pleased with him) that he said: “The Prophet (peace be upon him) was asked about the man who imagines to have let out something during Salah (prayer). He (peace be upon him) said, “He should not leave (prayer) unless he hears a sound or smells an odor (of passing wind).”” 1 Al-Bukhari, no. 137, Al-Fath; and Muslim, vol. 1, p. 189. ↩ " }, { "title": "Does looking at women with or without lust invalidate ablution?", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/does-looking-at-women-invalidate-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Ablution is not invalidated just by looking at women, with or without lust.", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah Ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question :Does looking at women with or without lust invalidate Wudu’ (ablution)?Answer:Wudu’ is not invalidated just by looking at women, with or without lust." }, { "title": "Discovering after Salah that a person might have urinated in bed", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/discover-after-salah-might-he-have-urinated-in-bed/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "What should someone do if they wake up, make Wudu (ablution), offer Salah (Prayer), then go back to bed but find something causing doubts of having urinated on bed. What should be done, given that they prayed in their night wear, but it is just a doubt?", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :What should someone do if they wake up, make Wudu’ (ablution), offer Salah (Prayer), then go back to bed but find something causing doubts of having urinated on bed. What should be done, given that they prayed in their night wear, but it is just a doubt?Answer:The original state is Taharah (purity), and no consideration should be given to contingent doubt." }, { "title": "Deep sleep probably invalidates Ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/deep-sleep/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Some people may fall asleep while engaged in Dhikr (Remembrance of Allah) in the Masjid (mosque) using Misbahah (counting beads).Do they have to perform Wudu’ (ablution) before the next Salah (Prayer)?", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :Some people may fall asleep while engaged in Dhikr (Remembrance of Allah) in the Masjid (mosque) using Misbahah (counting beads).Do they have to perform Wudu’ (ablution) before the next Salah (Prayer)?Answer:Deep sleep is a probable annulment of Wudu’, so whoever falls into a deep sleep in a Masjid or elsewhere, has to repeat his Wudu’, whether he slept while standing, sitting, or lying down, and whether he was performing Dhikr using beads or not. If the person does not go into deep sleep i.e. has a mere gentle slumber during which he does not lose consciousness, he does not have to repeat Wudu’ based on the authentic Hadiths reported from the Prophet (peace be upon him) in this regard." }, { "title": "Certainty is not removed by doubt", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/certainly-not-removed-by-doubt/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "If you entertain doubts of Hadath (ritual impurity invalidating ablution) after having performed Taharah (ritual purification), cast doubts away and act based upon your state of Taharah, because certainty is not overruled by doubt.", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :If I perform Wudu’ (ablution) and then offer Maghrib (Sunset) Prayer and after a while the prescribed time of ‘Isha’ (Night) Prayer becomes due and I want to offer ‘Isha’ with the same Wudu’ I did for Maghrib Prayer, but I am not sure whether or not I invalidated my Wudu’, what should I do?Answer:If you entertain doubts of Hadath (ritual impurity invalidating ablution) after having performed Taharah (ritual purification), cast doubts away and act based upon your state of Taharah, because certainty is not overruled by doubt." }, { "title": "Breaking wind invalidates ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/breaking-wind-invalidates-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Does breaking wind nullify Wudu’? Should a person perform Istinja’ (cleansing the private parts with water after urination or defecation) after it? Or is it sufficient to perform regular Wudu’ without washing the urethra and anus?", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Qa'ud","url":"/biography/qaud/"}]}, "content": "Question:Does breaking wind nullify Wudu’? Should a person perform Istinja’ (cleansing the private parts with water after urination or defecation) after it? Or is it sufficient to perform regular Wudu’ without washing the urethra and anus?Answer:All praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family and Companions.Breaking wind is one of the annulments of Wudu’, according to the Ijma‘ (consensus) of scholars. Whoever does so should perform Wudu‘, when they want to offer Salah (prayer). After breaking wind, it is not obligatory to perform Istinja’, which is to wash the urethra and anus." }, { "title": "The bitter liquid vomited after eating or drinking", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/bitter-liquid-vomited/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Concerning the bitter-tasting liquid that may regurgitate into the mouth after drinking or eating but is a little quantity that does not fill the mouth or may come up the throat then flows back, does it invalidate Wudu’ (ablution)?", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :Concerning the bitter-tasting liquid that may regurgitate into the mouth after drinking or eating but is a little quantity that does not fill the mouth or may come up the throat then flows back, does it invalidate Wudu’ (ablution)?Answer:No, it neither breaks nor invalidates Wudu’." }, { "title": "Belly noise does not invalidate ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/belly-noise-does-not-invalidate-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "If a person performs Wudu’ (ablution) and hears his stomach rumble, but does not pass wind from his back passage, what is the ruling on this? Does he still have Wudu’ or does this nullify it?", "category": ["taharah","ablution"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Al-Afifi","url":"/biography/afifi/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"}]}, "content": "Question:If a person performs Wudu’ (ablution) and hears his stomach rumble, but does not pass wind from his back passage, what is the ruling on this? Does he still have Wudu’ or does this nullify it?Answer:All praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family and Companions.If a person has Wudu’ and hears the sound of wind or gas inside his stomach, this does not nullify his Wudu’ if he does not pass anything, because the Prophet (peace be upon him) said: “If any one of you feels something in his stomach, and is not sure whether something came out of him or not, he should not leave the Masjid (mosque) unless he hears a sound or detects an odor.” (Related by Muslim in his Sahih (authentic) Book of Hadith) 1 Muslim, Sahih, vol. 1, p. 276, no. 362; and Al-Tirmidhy, vol. 1, p. 109, no. 74. ↩ " }, { "title": "An infant's urine should be washed but does not invalidate ablution", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/an-infant-urine-should-be-washed-but-does-not-invalidate-wudu/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "I performed ablution for prayer, then I held a baby that stained my clothes with urine.", "category": ["taharah","ablution","salah"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question :I performed Wudu’ (ablution) for Salah (prayer), then I held a baby that stained my clothes with urine. I washed the spot stained with urine and offered Salah without repeating Wudu’. Is my prayer valid?Answer:Your Salah is valid, because the urine of the baby that fell on your clothes does not invalidate Wudu’, and all you have to do is to wash the part stained with it." }, { "title": "Period during which the heavens and earth were created", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/allah-create-heavens-earth-in-six-days/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "Allah created the Earth on Saturday, He created the mountains on Sunday, He created the trees on Monday, He created the things entailing labor on Tuesday, He created light on Wednesday, He spread out the animals on Thursday, and He created Adam (peace be upon him) after 'Asr (Afternoon) on Friday. It is the last of creation in the last hour of the day, between `Asr and the night", "category": ["tawhid"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Abdul-Aziz ibn Baz","url":"/biography/binbaz/"}],"deputy_chairman":[{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:It is known that Allah (Glorified and Exalted be He) created the heavens and the earth in six days. This is proven in the Qur’an and the Sunnah. However, there is a Hadith recorded in Sahih Muslim mentioning that the heavens, the earth, and Adam were created in seven days. How do we reconcile the Hadith recorded in Sahih Muslim and the Ayah? Please, explain. May Allah reward you.Answer:It is authentically proven that Allah created the heavens and the earth and all that is between them in six days. Allah (Exalted be He) states, “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).” [Al-A’raf: 54]He (Exalted be He) also states, “Allâh it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He rose over (Istawâ) the Throne (in a manner that suits His Majesty).” [Al-Sajdah: 4]“And indeed We created the heavens and the earth and all between them in six Days” [Qaf: 38] etc.The days are: Sunday, Monday, Tuesday, Wednesday, Thursday, and Friday. Nothing was created on Saturday for it is the seventh day and Sabt (Saturday) means interruption. The authentic reports indicate that Allah created the heavens and the earth and that is between them in six days. As for the Hadith narrated by Abu Hurayrah (may Allah be pleased with him), “Allah created the Earth on Saturday, He created the mountains on Sunday, He created the trees on Monday, He created the things entailing labor on Tuesday, He created light on Wednesday, He spread out the animals on Thursday, and He created Adam (peace be upon him) after ‘Asr (Afternoon) on Friday. It is the last of creation in the last hour of the day, between ‘Asr and the night.” 1It is recorded by Imam Ahmad, Al-Nasa’i, and Muslim according to more than one narration. It involves the stated seven days. Al-Bukhari and more than one of the Imams of Hadith said that the Hadith of Abu Hurayrah on the authority of Ka`b Al-Ahbar is not Hadith Marfu’ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration). However, some narrators related it to the Prophet (peace be upon him). Therefore, it is Hadith Maqtu’ (a Hadith narrated from a Follower; the generation after the Prophet’s Companions) and does not contradict the Ayahs and the authentic Hadith. Accordingly, such a Hadith cannot be used as evidence. Thus, the ambiguity is resolved and both can be reconciled. Muslim, Sahih, Book on the description of the Resurrection, Paradise, and Hellfire, no. 2789; and Ahmad, Musnad, vol. 2, p. 327. ↩ " }, { "title": "Allah creating all things", "date": "2019-09-01T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/allah-create-all-things-in-general/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 02, 1441 AH", "link": null, "summary": "The basic ruling is that Allah has created all things in general. Allah has created good and He enjoins and loves it, and He has created evil and He prohibits and dislikes it.", "category": ["misc"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz/"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan/"},{"name":"Shaykh Salih Fawzan","url":"/biography/fawzan/"},{"name":"Shaykh Abdul-Aziz Aal Al-Shaykh","url":"/biography/abdulaziz/"},{"name":"Shaykh Bakr Abu Zayd","url":"/biography/bakr/"}]}, "content": "Question:I entered into a long discussion with a Muslim brother about who created evil. I told him that it is Allah (Exalted be He) who created evil as well as good, Jannah (Paradise) as well as Hellfire, and the believer as well as the Kafir (disbeliever). However, the Muslim brother said that evil is from man and that Allah (Exalted be He) creates only what is good and beneficial. He wondered how Allah (Exalted be He) creates evil and then punishes us when we commit it. I answered him that Allah (Exalted be He) enjoins what is good and forbids what is evil. There is a difference between creating and enjoining; Allah (Exalted be He) created Hellfire, but He forbids us from it. However, each one of us sticks to his opinion. Allah (Glorified and Exalted be He) says, “And of knowledge, you (mankind) have been given only a little.” [Al-Isra’: 85] I know that I have only a little knowledge.Therefore, I argued with him, convinced of my little knowledge. Although my Muslim brother is more knowledgeable in religious affairs than me, he could not convince me, and I could not convince him. I know that my opinion is right and may be wrong and his is wrong and may be right. I know also that Allah (Exalted be He) forbids us to engage in argument without knowledge. Therefore, I write this letter to Your Eminence to enlighten me. May Allah guide you! I ask Allah (Glorified and Exalted be He) to guide us to the right and truth; verily, He is the All-Hearer, the All-Knower. And our last call is “Praise be to Allah, the Lord of the Worlds.” I extend my best regards and deep appreciation to Your Eminence, in advance, for clarifying the relevant Islamic ruling. As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)Answer:The basic ruling is that Allah (Exalted be He) has created all things in general. He (Exalted be He) says, “Allâh is the Creator of all things” [Al-Ra’ad: 16] And: “While Allâh has created you and what you make!” [Al-Saffat: 96]Allah (Exalted be He) has created good and He enjoins and loves it, and He has created evil and He prohibits and dislikes it. There is a huge difference between Allah’s creation of things and His will and between loving and enjoining them and being pleased and satisfied with them. Allah (Exalted be He) says, “If you disbelieve, then verily, Allâh is not in need of you; He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you.” [Al-Zumar: 7]He (Exalted be He) also says, “…and Allâh likes not mischief.” [Al-Baqarah: 205]" }, { "title": "The meaning of Tawhid Rububiyyah and Tawhid Uluhiyyah", "date": "2019-08-31T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/meaning-tawhid-rububiyyah-uluhiyyah/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Muharram 01, 1441 AH", "link": null, "summary": "The meaning of Tawhid-ul-Rububiyyah is the ascription of all Acts of Allah to none but Him Alone.", "category": ["terminology"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": {"chairman":[{"name":"Shaykh Ibn Baz","url":"/biography/binbaz"}],"deputy_chairman":[{"name":"Shaykh Abdul-Razzaq Afifi","url":"/biography/afifi"}],"members":[{"name":"Shaykh Abdullah ibn Ghudayyan","url":"/biography/ghudayyan"}]}, "content": "Question:What is the meaning of Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah?Answer:The meaning of Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship) is the ascription of all Acts of Allah (Glorified and Exalted be He) to none but Him Alone, such as: creation, bringing into being, providing sustenance, giving life, and causing death.The meaning of Tawhid-ul-Uluhiyyah (Oneness of Worship) is the dedication of all acts of the servants to none but Allah Alone, such as: Du’a (supplication), asking help, seeking refuge, fear, hope, reliance and all other forms of ‘Ibadah (worship)." }, { "title": "Ruling on earning ill-gotten money", "date": "2019-05-22T00:00:00+03:00", "url": "https://alsalafiyyah.github.io/rule-on-eating-food-from-ill-gotten/", "layout": "post", "publisher": "alsalafiyyah@icloud.com", "mp3": "", "hijri": "Ramadan 17, 1440", "link": null, "summary": "It is obligatory for a Muslim to try his best to adopt what is lawful in his food, drink, and clothing.", "category": ["misc"], "tags": ["alifta"], "article_taken_from": null, "shaykhs": null, "muftis": null, "content": "Question 1:When my brothers and I earn some money, we give it to my father to meet the needs of the family for food, drink, and the like. Praise be to Allah, I try my best to earn my Rizq (sustenance) through lawful channels, but I am not sure whether my brothers’ sources of Rizq are purely lawful, unlawful, or mixed. Actually, they do not care about the issue of lawfulness and prohibition in their life. I think that they will not refrain from ill-gotten money if they find a chance to obtain it. What therefore is the ruling on eating and drinking with them? In other words, what is the ruling on the food and drink bought with our mixed money?Question 2:My work necessitates that I have lunch at my employers’ expense, who takes interest-based loans from banks to build ships and fund other projects. What is the ruling on this food?Answer:It is obligatory for a Muslim to try his best to adopt what is lawful in his food, drink, and clothing, because the Prophet (peace be upon him) said to Sa’d ibn Abu Waqqas: “If you earn your money lawfully, your supplication will be answered.” 1It is authentically reported in Sahih Muslim that the Prophet (peace be upon him) said: “Allah is good and accepts nothing but what is good. Indeed, Allah commands the believers with what He commands the Messengers and says: O (you) Messengers! Eat of the Tayyibât [all kinds of Halâl foods which Allâh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits, etc.] and do righteous deeds. Verily! I am Well-Acquainted with what you do. He also says: O you who believe (in the Oneness of Allâh - Islâmic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allâh, if it is indeed He Whom you worship. Then, he mentioned a man who had traveled on a long journey, his hair disheveled and discolored with dust and was raising his hands to the sky saying ‘O Lord! O Lord!’ but his food is unlawful, his drink is unlawful, his clothing is unlawful and he grew on what is unlawful. How then can his supplications be answered?” 2The Prophet (peace be upon him) said: “Leave what causes you doubt and turn to what does not cause you doubt.” 3There is no harm for you to remain with your father and brothers and eat from their earnings, as long as you do not know that their earning is prohibited. You will reap much goodness by remaining together with them. If your brothers committed something that Allah (Exalted be He) prohibited, it would be obligatory for you to advise them and instruct them to do good, hoping that Allah (Exalted be He) will guide them through you. Narrated by Al-Tabarany, Al-Awsat, vol. 7, p. 255, no. 6491, verified by Al-Tahhan. ↩ Muslim, Sahih, Book on Zakah, no. 1015; Al-Tirmidhy, Sunan, Book on Tafsir, no. 2989; Ahmad ibn Hanbal, Musnad, vol. 2, p. 328; and Al-Darimy, Sunan, Book on heart-softening narrations, no. 2717. ↩ Al-Tirmidhy, Sunan, Book on Resurrection, heart-softening narrations, and piety, no. 2518; Al-Nasa*y, Sunan, Book on drinks, no. 5711; Ahmad, Musnad, vol. 1, p. 200; Al-Darimy, Sunan; Book on transactions, no. 2532. ↩ " } ]