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Monday, December 31, 2012

Questions 41

Questions asked to Shaykh ‘Abdul-Kareem bin ‘Abdullah al-Khudayr [May Allaah Preserve him]
Member of Permenant Committee of Senior Scholars and Member of Council of Senior Scholars
Jaami’ Shaykh ‘Abdur-Rahmaan ar-Raajihi, Shibrah, ar-Riyadh
17/11/1433 – 3/10/2012

Question: Some people are busy at work so they skip praying Salaah in the congregation or altogether and they say they are busy at work and they may pray later, is this OK or should it be the way around?

Answer: The reason why you are created is to worship Allaah, had we been created to work then the answer would be different and the ruling of working and praying would differ. But this person must remember that this worldly life is connected to the worship of Allah, the Mosth High, so any difficulty within this life, then worship will bring the relief and the cure. Rather, we work in order to worship Allaah and not the other way around.
“…forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you” [Qasas 28:77]

So we work in order to have money in order to worship Allah, so it is not right that one leaves the worship of Allah in order to work. Likewise we don’t say, ‘exaggerate in worship and dont work’, we don’t say, ‘stay at home or in the masjid, the provision will come to you’. How can you worship without food and drink and sleep? So we need to be balanced.
But, unfortunately, the opposite is also true. Many people leave working saying they are only interested in the hereafter, but the Aayah refutes this concept.

Question:  What are the virtues of the ten days of Dhul Hijjah?
Answer: It has come the hadeeth that the Prophet [Peace and Blessings of Allaah be upon him] said that, “There are no days on which good deeds are more beloved to Allaah than these ten days….” [al-Bukhaari (2/457)] 

The Majority of the scholars have explained that there are no better days than the first ten days of Dhu al-Hijjah throughout the year and a point of evidence is that there is ‘Arafah within then, and the virtues of ‘Arafah is immense, so there are no better days than these. But as for the nights, then they have explained that there are no better nights than the last ten in Ramadan and we know this because there is Laylat al-Qadr during these ten, so these days and those nights stand out to be the best throughout the year.
Question: A man wore his Ihraam and travelled to Makkah by car and he fell asleep on the way and then performed Tawaaf and Sa’ee and completed is ‘Umrah with shaving his head and then returned to his home city. Then I realised that I need to be in a state of Wudhoo to do Tawaaf, so what do I do now?

Answer: If you fell asleep but it was a light sleep, meaning you were still aware of your surroundings then you didn’t break your state of Wudhoo and your ‘Umrah is valid but if you fell into a sleep where you lost consciousness, then you must wear your Ihraam again and redo your ‘Umrah again as your Tawaaf without Wudhoo is not correct.
Question: Why don’t you have a Twitter account so that we may follow you?

Answer: I say all goodness is in following the Salaf and I don’t like to take part in these new inventions with disgust. People post things then it gets spread and then people reply, this website is full of non-beneficial things and that which it can be used for beneficial things is very minimal. To Allaah we complain. I’ve even some of the scholars not even using microphones when they were introduced; they preferred to worship Allaah, the Most High, without any new inventions, the way of old. I don’t say it is not allowed but avoiding it is better and maybe a must.
Question: Is there any evidence to suggest that the Angels come down to support he believers in their battles, like what is happening now in Syria?

Answer: The Quraan affirms the fact that the Angels come to help the believers, however we are not aware on when this happens. So for us to say that they are helping the Muslims now is not possible except if we had evidence or if someone was sure that he saw them, however in origin, yes they do come to help us.
Question: Are we allowed to get angry with those who revile the Prophet [Peace and Blessings of Allaah be Upon him]?

Answer: If you, the questioner, were faced with someone who reviled your mother or your father or your brother or your sister, wouldn’t you get angry? Therefore, it is for the believer to get angry with those who say such things against the Prophet [Peace and Blessings of Allaah be Upon him], he should be more beloved than yourself, your mother, your father and all of mankind. Look at the Aayah:
And it has already been revealed to you in the Book (this Qur'an) that when you hear the Verses of Allah 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. Surely, Allah will collect the hypocrites and disbelievers all together in Hell.” [Nisaa 4:140]

This Aayah shows that we are not allowed to sit with them if they say something we don’t like about Allaah and His Messenger, we should be angry and leave and not return until they change the topic.
Question: Are the Ashaa’irah all one sect or are there differences between them and the Mu’awillah and the Mufawiddah?

Answer: The Ashaariah affirm the Names and some of the Attributes of Allaah, but there is no doubt that this belief is an innovation as the Salaf affirmed al of the Names and Attributes of all via the texts. The Mufawidah affirm the text but not the meaning and the Mufawiddah make Ta’weel (i.e. they change the wording and/or the meaning). But the Mufawiddah affirm the Names and words that describe Allaah but they don’t know the meaning. However, the way of the Salaf is to affirm the meaning but to stop at the Kayfiyyah (i.e. asking how) at the Attributes. So they differed between affirming the wording despite not knowing the meaning. For example, if we say Zayd is the opposite of Bakr, one group will interpret that to say don’t know who Zayd is but we know there is a Zayd but the other group say we don’t know Zayd and what Zayd means. Ahl as-Sunnah affirm the everything that has come in the texts but we don’t know how, so doing Tafweed is evil. 

Thursday, December 27, 2012

Fiqh of Obeying Traffic Laws

Maintaining manners on the Road, this is a Sign of Piety.

“And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.” [Israa 17: 37]

And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.” [Furqaan 25:63]
And be moderate in the way you walking, and lower your voice. Verily, the most unpleasing of voices of all voices is the voice (braying) of donkeys.” [Luqman 31:19]

Al-Allaamah Taahir Ibn ‘Aashoor [May Allaah have Mercy on him] said:
After Luqmaan advices his son on the manners that he should have, he advises his son to beware of having manners that are blameworthy, blameworthy manners in speech and action. So when we walk, we are commanded here to walk with manners, thus when walking we don’t walk with a swagger or with pride, nor do we walk as if we are lost, creeping instead of walking. Therefore, we are commanded here to walk with humility and a purpose.

[Adapted from Tahreer wa Tanweer 22/168-169]
It is obligatory for drivers to follow the highway or traffic codes

It says in Ashbaah wa al-Nathaa’ir (Pg. 233) by Imaam as-Suyootee [May Allaah have Mercy on him]:
“There is a principle in Sharee’ah, which is; ‘The ruler may legislate new laws in order for the betterment for the people.’” End Quote.

Shaykh ‘Abdul-‘Azeez bin Baaz [May Allaah have Mercy on him] said,
“It is not permissible for the Muslim to break the laws set by the government in relation to highway codes, because by doing so, one places himself and others in great danger. The country, may Allaah help it, have derived these laws in order for the betterment and the safety of its people, to remove harm from the Muslims, so it is not permissible for any person to contradict or break these laws. Moreover, it is from those in authority to place punishments for those who break these laws.”

[Fataawaa Islaamiyyah 4/536]
Shaykh ‘Abdullah bin ‘Abdur-Rahmaan al-Jibreen [May Allaah have Mercy on him] said,

“It is not permissible for drivers to break the highway code or from them to cover their license plates with things that may obscure it, in order to avoid accidents and harm from the people. Likewise, it is not permissible for them to go through red lights or vandalise road signs…If one knows the purpose behind such laws and the intent behind them, then it is not permissible for him to break these laws because by doing so he is disobeying the ruler, laws that he has set up in order to maintain safety and remove harm and dangers for the people. Whoever breaks these laws is should be faced with punishments and repercussions from the government by the way of fines or sentences.”
[Mujallah ad-Da’wah (1625)]

Ruling on Drifting

Shaykh ‘Abdullah bin ‘Abdur-Rahmaan al-Jibreen [May Allaah have Mercy on him] was asked:

We see, May Allaah Preserve you, that drifting has become widespread. My question is, what is the ruling on drifting and what is ruling on one who dies as a result of drifting, either spectating or whilst drifting?

He answered: There is no doubt that drifting is a dangerous thing and people doing it have killed many and have harmed many others.  So it is not permissible because of these consequences to drift and whoever dies because of drifting or he was the one who was drifting then he has the same ruling as one who commits suicide or one who causes harm to others. Those who support him or praise his drifting are also sinners because of this. And Allaah Knows Best.

[Fatwaa Number 6054]

Ruling on Driving on the Opposite Side of the Road

What is the ruling on driving on the opposite side of the road, whether it is a main road or a side street? And what is the ruling on going through red lights? Benefit us, may Allaah Reward you with good.

Answer: It is not permissible to break the Highway Code because these laws have been introduced in order to benefit the Muslims and by breaking these laws you are disobeying the ruler. And Allaah has ordered us to obey him in goodness as He, the Most High, says:

“O you who believe! Obey Allaah and obey the Messenger, and those of you (Muslims) who are in authority” [an-Nisaa 4: 59]

And Allaah is the Source of all Strength. May the Peace and Blessings of Allaah be Upon our Messenger Muhammad, his family and his companions.

Permanent Committee of Senior Scholars for Research and Fatwaa

Signed:

Chairman: ‘Abdul-‘Azeez bin ‘Abdullah bin Baaz
Vice Chairman: ‘Abdur-Razaaq ‘Afeefee
Member: ‘Abdullah bin Ghudayaan
[Fatwaa Number 17362]

Drivers are not allowed to speed limits set by the authorities, rather he must drive with integrity and serenity 
Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] said:

In origin, it is obligatory for drivers to abide by the set speed limits that have been set in certain areas, this is because this is part of obeying the ruler as Allaah, the Most High, has said:
“O you who believe! Obey Allaah and obey the Messenger, and those of you (Muslims) who are in authority” [an-Nisaa 4: 59]

[Fataawaa and Advices for those on Holiday and those Travelling, (Pg. 80)]
To Lower ones voice, sight and to remove any harm from the path

And be moderate in the way you walking, and lower your voice. Verily, the most unpleasing of voices of all voices is the voice (braying) of donkeys.” [Luqman 31:19]
As for the meaning of voice of donkeys, then this refers to the speech of a person, if he is loud and unmannered in the way he talks, then this is the resemblance given to this characteristic, that of a donkey.

[Adapted from Tahreer wa Tanweer 22/168-169]
The Prophet [Peace and Blessings of Allaah be Upon him] said, “I have seen a man in Jannah because he removed a piece of a tree from the path which was harming the people.” [Muslim (1914]

It has also been narrated that Aboo Barzah [May Allaah be Pleased with him] asked the Prophet [Peace and Blessings of Allaah be Upon him] for advice on a good deed that he can do, and he [Peace and Blessings of Allaah be Upon him] replied by saying, “Remove things that are harmful from the paths of the Muslims.” [Muslim (654)]
It is narrated that Hudhayfah bin Usayd [May Allaah be Pleased with him] said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever harms the Muslims in their paths then he becomes deserved of curses upon him.” [Haythamee in al-Majma (1/204) and it was Classed Saheeh by al-Albaanee in Saheeh at-Targheeb (148)]

In another hadeeth on the authority of Aboo Hurayrah [May Allaah be Pleased with him], that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Fear the two curses!” they asked, “What are the two curses?” He replied, “Those who pay no attention to the paths/roads of the Muslims and the shadow they benefit from.” [Muslim (269)]
Roads don’t belong to anyone person rather they are for everyone to benefit from. Therefore, we must be considerate of others.

The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter.[Maaidah 5:33]
The Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever picks up arms against us then he is not from us.” [al-Bukhaaree (6366)]

Seatbelts must be worn and anything to Prevent Harm must be preserved
Shaykh Saaleh al-Fawzaan [May Allaah Preserve him] said,

“If the seatbelt protects one in the event of an accident then this is something and good and it is obligatory for the Muslim to wear it. This is because it is a cause of prevention and Allaah, the Most High, commands us to take our precautions. Seatbelts are a beneficial prevention so it is Waajib, from the aspect that the ruler has commanded us to wear them then this falls under obeying the ruler and from another aspect, it is a beneficial prevention against possible harm. Yes.”
[http://www.youtube.com/watch?v=6gnPSVsvAz8]

General Guidelines set by Majma’ al-Fiqhiyyah
In its eight annual gathering for 1414 AH, the Majma’ al-Fiqhi al-Islaamee, it concluded the following regarding traffic laws and safety:

1)
a) It is not permissible to break the laws set by the government as they are in line with Sharee’ah. Breaking these laws is disobeying the ruler which constitutes punishments on the basis that those who break the law are being dangerous to themselves and others. Therefore, it is obligatory to abide by these laws.

b) Part of maintain safety on the roads the authorities must instill punishments for those who break the set laws. This may include fines and the likes.

2)  
Accidents that may occur on the road fall under the rulings set in Sharee’ah which has rulings on felonies and physical harm caused to others. The driver is responsible for the harm he causes, whether this is physical or monetary harm, whether the accident was done on purpose or was accidental. Harm that he causes doesn’t lift responsibility from the driver except in one of certain situations:

-If the accident occurred due to someone else hitting him with force and he was unable to prevent it

-If there was harm which he was unable to prevent and the accident was a result of it.

-If the accident occurred without him transgressing traffic laws, then the accident was not done on purpose and may be absolved of responsibility or part reasonability.

3)
If one causes harm or hits an animal whilst driving then the driver is responsible and must replace the animal or pay a fee to the owner. This is case if he hadn’t broken any laws or wasn’t negligent. However, the case should be returned to the court and a Qaadee.

4)
If two parties have an accident then both parties must take a proportionate share of the blame. The portion of the blame must equate to financial reimbursement for repair to damages.

[Number 71, Pages 162-164]
[Based on an article written by Dr. Musfar bin ‘Alee al-Qahtaanee (Allaah Preserve Him)] http://www.saaid.net/Doat/msfer/2.htm#[16]

Monday, December 24, 2012

Milad an-Nabi: The Hand of the Prophet didn’t Come Out of his Grave to Shake the Hand of a Pious Person

Question: is it correct to believe that one of the scholars of the Soofees (Sayyid Ahmad Rafaa’ee) visited the grave of the Prophet [Peace and Blessings of Allaah be Upon him] and he stood to supplicate at the grave and the hand of the Prophet [Peace and Blessings of Allaah be Upon him] reached out to him in honour to him and then he kissed it. This story is commonly found in the books of the Soofees and they affirm it as if it definitely happened?

Answer: This story is Baatil, false, and has no foundation at all. This is because the Prophet [Peace and Blessings of Allaah be Upon him] has died as Allaah, the Most High, has ordained;
Verily, you (O Muhammad ) will die and verily, they (too) will die.” [Zumar 39: 30]

And the Prophet [Peace and Blessings of Allaah be Upon him] said in a Hadeeth as-Saheeh
Allaah has angels who travel about the earth, conveying to me the salaams of my ummah.” (Saheeh Sunan al-Nasaa’i, 1215; al-Silsilat al-Saheehah, 2853) 

And
“One of the best of your days is Friday. On it Adam was created and on it he died. On it the Trumpet will be blown and on it all creatures will perish (prior to the Resurrection on the Last Day). So send many blessings upon me on that day, for your blessings will be shown to me.” They said, “How will our blessings be shown to you when your body will have become dust?” He said, “Allaah has forbidden the earth to consume our [Prophets’] bodies.” (Narrated by Abu Dawood and al-Nasaa’i; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 695). 

And there are many Ahadeeth which are similar in meaning and it has never been narrated that he would shake the hand of anybody after his death. Therefore, this clearly illustrates the falseness of such a story.
Even if we assumed that this story is Saheeh, then it could be that a Shaytaan came and shook this persons hand in order to deceive and trick him and those who follow him.

Therefore, it is Waajib upon all the Muslims that they fear Allaah and strongly hold firm to the religion with proofs based on the Noble Book and the Sunnah of al-Ameen [Peace and Blessings of Allaah be Upon him]. And I also warn you against what causes deviation. Have knowledge of the religion and stick firmly to the Sharee’ah of Allaah, Verily He is al-Jawwad, al-Kareem.
[Majmoo Fataawa Shaykh 'Abdul-'Azeez bin Baaz (9/310-311)]

Thursday, December 20, 2012

Questions 40

Shaykh Saaleh bin ‘Abdullah bin Humayd [May Allaah Preserve him]
Royal Advisor to the King and Member of Committee of Senior Scholars
Seerah Khulafaa Sayyid al-Mursaleen Conference
Prince Faisal bin Fahad Masjid, Riyadh
11/11/1433 - 28/9/2012

Question: What do we say to someone who says Alee [May Allaah be Pleased with him] himself choose to be Caliph before the others?
Answer: This is not correct as we know he gave allegiance to those before him, so we have enough authentic information to know what is right and wrong when it comes to Islamic history. Yes there is a lot of false narration but we can always find the truth, either chains of narrations are weak or the meaning contradicts what is more authentic or sometimes the information we receive contradicts some of the principles of Islaam. So what we have from what is authentic is sufficient.

Question: What is the meaning of the Ayaah, So if they believe in the like of that which you believe, then they are rightly guided…[Baqarah 2: 137]
Answer: The context of the Aayah gives the answer, if we look at the Aayaat that come before it talks about Ibraheem and the other prophets, so the order of believing like them is upon the people of the book. So if they believed like those prophets believed then they will be guided.

Question: Is there is a reason why ‘Umar bin al-Khattaab and ‘Uthmaan bin ‘Affaan [May Allaah be Pleased with them both] were deemed Kuffaar by the Raafidah?
Answer: What appears to be the case is that it is politics, just like ‘Alee was deemed to be Kaafir by with the Khwaarij.

Question: My father travelled in the month of Shawwal to do ‘Umrah and he came back home, can he count this as an ‘Umrah that he does for Hajj at-Tamattu’?
Answer: No, if he returned home then this doesn’t count and he must do another ‘Umrah. This is because when doing ‘Umrah for Hajj at-Tamattu’, it must be done with one travel. So he comes to Makkah, does ‘Umrah for Hajj at-Tamattu’, removes his Ihraam and then remains in Makkah until Hajj begins. So as long as he returned home then he must do another ‘Umrah for Hajj.

Question: When is the time to do the morning and evening Adhkaar?
Answer: Morning Adhkaar start from Fajr but in regards to the evening Adhkaar some said after ‘Asr and others said towards or after Maghrib, but you should what is easy for you but it is better after ‘Asr.

Question: What is the Islamic way of reacting to the depiction of the Prophet [Peace and Blessings of Allaah be Upon him] that we see in the west?
Answer: We should explain to them the Sunnah and that what they accuse him off that he is free of and to resort to the books and the scholars that have been discussed in this regard, all of this needs sensitivity and truth and we should be careful not to transgress the rights of people, as Allaah, the Most High, says:

“…and let not the hatred of some people in (once) stopping you from Al-Masjid-al-Haram (at Makkah) lead you to transgression (and hostility on your part).[Maaidah 5:2]
This Aayah has a great lesson, that even if they were physically preventing us and we had no way of bringing justice then we instil the rights and not transgress (i.e. by being violent towards them).

Monday, December 17, 2012

Benefits from the Hadeeth of Innovated Deeds being Rejected

“He who innovates something in this matter of ours [i.e. Islaam] that is not from it will have it rejected [by Allaah]”. [Related by al-Bukhaari and Muslim]

Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him]

Former Member of Permanent Committee of Senior Scholars

Innovation can occur in various ways. It can occur from any of the following, innovating by specifying:

1) a time of doing an act of worship 2) a place of worship 3) a manner of worship 4) a type of worship 5) adding a new amount or specifying a certain number 6) a reason for doing an act of worship.

Acts of worship that we are not allowed to do are of three types:

1) That which is forbidden in origin, meaning that act if forbidden in origin and innovation

2) Doing an act of worship which is permissible or recommended in origin but becomes an innovation and Haraam because of a reason. Some scholars held the opinion that if one does an act of worship and he fulfils the pillars and conditions, then the act of worship is correct and rewarded but not accepted because the reason for doing it has no evidence. However, the majority of the scholars say that doing acts of worship must comply with the manner it is done and the reason for doing it otherwise the act of worship will be an innovation and rejected.

e.g. fasting on the day of ‘Eid is not permissible, this is an innovation, rejected and not rewarded. But according to the first view mentioned above, the act of fasting on ‘Eid day is correct but there is no reward as they reason has no evidence.

3) That the act of worship is done for a particular reason thus we can’t do this at of worship without this reason, otherwise it would be an innovation.

Some scholars held the view that if an act of worship is done correctly then the act is correct, rewarded and accepted with Allaah. However, others have stated that if it is done due to a particular reason then this falls under the definition of being an innovation.

For example, if one was to pray on a piece of land that was stolen from someone else, this act of worship would be correct with some scholars as there is no evidence to suggest that this act of worship has been nullified. However, Imaam Ahmad stated this deed is not correct and rejected as he has prayed on a piece of land for a reason which is not allowed.
 
[Taken from the Explanation of Nawawee’s Forty Hadeeth]

Thursday, December 13, 2012

What is the Ruling on Renting to Own a Product?

Question answered by Shaykh Sa’d bin Naasir ash-Shithree [May Allaah have Mercy on him]

These are new forms of contracts that exist today. The Fuqaha have various opinions on such forms of transactions.
Some have stated that combining two transactions in one contract is not permissible, so this type of transaction to them would be impermissible as it contains renting as well as buying at the same time. Furthermore, renting and buying can’t be combined as they are two contradictory transactions this is because the purpose of renting is not the same as buying something. This view suggests that this type of transaction is Haraam based on the Hadeeth which prevents two transactions in one contract.

Others stated that the intent behind such a transaction is that the buyer and the seller have the intent to trade and not rent, therefore possession will be transferred. Therefore, monthly payments are made as a form of instalments.
Others held an opinion based on the principle, ‘if someone promises you something, this becomes binding’ and this is a principle used by the Maaliki scholars. Meaning, if one promises you something then this becomes a binding contract. However, this view is based on weak arguments as they don’t have solid evidence to back such a view. This is because, if someone promises to do something and then that thing becomes obligatory for him then this doesn’t mean a binding contract has been formed, rather it a promise means that one party will do something for another party. Based on this, it is not correct to form contracts based on the principle, ‘if someone promises you something, this becomes binding’.

There are others who held the opinion that these types of contracts are bound by time. Meaning, the first period of the contract is a period of renting and then this gets transformed into a contract of trade at a later stage. I say: this opinion has a view within the Sharee’ah and there are many examples of such. For example, if one puts a deposit to buy something and then completes the payment at a later date then we say this is permissible. If the buyer doesn’t make the payment then it is permissible for the seller to keep the deposit. This is similar to one renting to own. This is because two transactions aren’t made in one transaction, there is a gap between the rental and the final payment which means one takes possession of the item. This final explanation is the most correct and the strongest view.
However, we still need to discuss a certain matter. This is that the person who undergoes such a transaction falls under one who rents in the first stage and is not a person who buying, therefore making a down payment at this stage is not permissible. By making a down payment at this stage, it means that he is buying the item and then the monthly instalments means he returns to being a renter again, this is not permissible. Renting has no such condition as a making a down payment.

[Sharh Manhaj as-Saalikeen (Tape 46, 24 – 28 minutes)]

Monday, December 10, 2012

Questions 39

Shaykh ‘Abdul-‘Azeez bin ‘Abdullah ar-Raajihee [May Allaah Preserve him]
Teacher in ‘Aqeedah in Imaam Sa’ood University
Seerah Khulafaa Sayyid al-Mursaleen Conference
Prince Faisal bin Fahad Masjid, Riyadh
10/11/1433 - 27/9/2012

Question: What’s the meaning of the wording the Aayah, ‘..the believers' way’ [Nisaa 4:115]?
Answer: The believers way is dictated by the Quraan and the Sunnah as the Aayah if recited in full shows, but some of the scholars have used this Aayah to prove Ijmaa’ or consensus, so following the way other than that of the way that the believers are upon then this person would be misguided.

Question: Is it permissible for us to affirm that a person will be in the hellfire, even if the person who dies is a Christian or a Jew?
Answer: Affirmation of individuals being in the fire is not possible as we need revelation for this but what the revelation has revealed like Aboo Lahab and Aboo Jahal then we can affirm these people being in the fire. As for the Kuffaar, then we can say in generality that they will be in the fire but as for specific individuals then no.

Question: How do we reconcile the statement that ‘the Companions are all trustworthy’ and the Aayah, ‘If a rebellious evil person comes to you with a news, verify it’ [Hujaraat 49:6]?
Answer:  There’s no doubt that the Companions [May Allaah be Pleased with them] were not perfect and free from mistake and sometimes the news that came needed further verification than others as sometimes the news that they came with could have been tainted, just like some Companions got involved in the Ifk of Aa’ishah [May Allaah be Pleased with her].

Question: What is the Islamic position on the films and drawing coming out depicting the Prophet [Peace and Blessings of Allaah be Upon him]?
Answer: Islamically, we should reject and condemn these acts and to explain the Sunnah to the people and if they don’t listen then we should boycott them if possible as this will benefit the Muslims. If we are unable to bring them to justice then boycotting them is a type of retribution we can have control over.

Question: Is it possible to say that Hasan bin ‘Alee [May Allaah be Pleased with him] was one of the Rightly Guided Caliphs?
Answer: The four Caliphs all ruled for a period of 29 years and 6 months, so the Hadeeth that states that there will be 30 years of Caliph includes the six months of Hasan bin ‘Alee before he gave it to Mu’aawiyyah, therefore the Hadeeth that states that Hasan will reconcile against two major parties of Muslims who will have a big conflict, is true and a miracle as the Prophet [Peace and Blessings of Allaah be Upon him] said this whilst Hasan was still a little boy. Also, this Hadeeth also refutes the Raafidah who say that the Companions became disbelievers as Hasan bin ‘Alee reconciled between two parties of Muslims, that of the people of Shaam and the people of Koofah, as the Hadeeth says, so how can the Companions be Kuffaar?  

Question: Is it correct if one does Hajj on behalf of ‘Umar bin al-Khattab [May Allaah be Pleased with him]?
Answer: I don’t see anything wrong with it, some of the scholars have discussed doing good deeds in behalf of the Prophet [Peace and Blessings of Allaah be Upon him] as something we shouldn’t do as he receives all the reward for those who respond to his call anyway, as the one who calls to good gets the same reward as the one follows and listens to him. So doing good deeds on behalf of the deceased is permissible such as Dua’a, Sadaqah, Hajj and ‘Umrah and obligtary fasting that the deceased person may have remaining then those who inherit from may make up fasts on their behalf. As for Udhiyah then this permissible also as it is part of Sadqah. Others from the scholars also acts of worship that we do without limbs such as Salaah and reciting the Quraan but they based their view on analogy and there is no analogy when doing acts of worship. Therefore we should stick to the four kinds of worship which are permissible and mentioned above, so if one does Hajj on behalf of ‘Umar or Ibn Taymiyyah or the likes then this is permissible.

Question: If we have two Companions that differ, then do we take the statement of the one who is elder?
Answer: We have to look at the evidence that the Companion brings if they differ and look at the principles set in Shariah in order for us to decipher which one we should give precedence to. However, if we have a statement of a Companion and there is no other Companion that opposes him in his view or has a contradictory view to him then in general terms this is taken as proof.

Thursday, December 06, 2012

The Statements of the Scholars about Pondering on the Quraan

[Prepared by Lajnah al-‘Ilmiyyah Fee Markaz at-Tadabur, ar-Riyaadh]

Imaam al-Aajuree [May Allaah have Mercy on him] said: Allaah, the Most High, Knows those who will recite the Qur’aan and by it, they seek His Noble Companionship. Verily, this is a great source of profit for them, to which there is no other kind of profit after it. They know that the blessings they receive from it will benefit them in the Dunyaa and the Aakhira. [Akhlaaq Hamal al-Qur’aan (Pg.2)]
Imaam al-Aajuree [May Allaah have Mercy on him] also said: The intellectual believer is the one who recites the Qur’aan seeking for its clarifications. It acts like a mirror for him, whereby he makes himself better and removes the faults from within him. There are those who recite it and become frightened from the evils it describes and they seek the reward from the goodness it describes, whoever is like then they have recited the Qur’aan with its just estimation. The Qur’aan will be a witness and a source of cure for him, a barrier and he will benefit from it, his family as well, and he will repay his parents back with all good in the Dunya and Aakhira. [Akhlaaq Hamal al-Qur’aan (Pg.27)]

Imaam Aboo Haamid al-Ghazalee [May Allaah have Mercy on him] said, “Crying whilst reciting the Qur’aan is recommended and the way to do this is via the following; prepare your heart with sadness because those who are sad will be ready to cry. Especially the case when the Qur’aan is full of warnings and tidings, promises and recompenses. Then he should ask his partner for the faults that he may have, because being faced with a lot of negativity will cause sadness and humility. If after this you are still not sad and unable to cry then know, this is from the greatest of misfortunes upon you.” [Ihyaa ‘Uloom ad-Deen (2/37)]
Ibn Jawzee [May Allaah have Mercy on him] said: As the Qur’aan al-‘Azeez is from the greatest of sciences, this would mean understanding it would give the person studying it the best of knowledge. This is because you honoured by knowledge of it. [Zaad al-Maseer fi ‘Uloom at-Tafseer (1/3)]

Ibn Qudaamah [May Allaah have Mercy on him] said: “From the things that prevent one from understanding the Qur’aan and tasting its delight are the following; you are constant upon sinning or you are prevented by arrogance or you wish to follow your desires and make this the source of your understanding. These are some of the causes of darkness to appear in one’s heart, and the heart of a person is like a mirror. Desire of a person is like rust. The meanings of the Qur’aan though are like the reflections you see from the mirror but the sins and the desires of a person are like looking into a blurry mirror.” [Mukhtasar Manhaj al-Qaasideen (Pg. 45)]
Imaam al-Qurtubee [May Allaah have Mercy on him] said, “When the slave hears the Kitaab of Allaah, the Glorified and the Exalted, and the Sunnah of the Prophet, Peace and Blessings of Allaah be Upon him, with a pure heart full of love for them; then you will understand to the degree of your love and it will illuminate your heart.” [Jaami’ al-Ahkaam al-Qur’aan (11/176)]

Imaam an-Nawawee [May Allaah have Mercy on him] said, “It is compulsory for the one reciting the Qur’aan to recite with humility, pondering and submissiveness. This is what is intended when we are commanded to recite the Qur’aan, and by this your heart will be opened and illuminated. It is has been narrated from more than one from the Salaf that they would recite one Aayah of the Qur’aan for the length of the whole night, pondering the whole night on just one Aayah.” [Adhkaar (Pg. 150)]
Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] said, “Whoever pays attention to the Quraan and the Sunnah with his heart and his intellect, and he reflects and ponders upon them, he will gain understanding. He will find its sweetness, its guidance, his heart will be cured and blessed.” [Iqtidaa as-Sitraat al-Mustaqeem (1/384)]

He [May Allaah have Mercy on him] also said, “Whoever ponders and reflects on the Qur’aan seeking its guidance, then the path of truth will be made clear to him.” [al-Waasitiyyah (Pg.8)]
He [May Allaah have Mercy on him] also said, “The Hadeeth states, ‘The best of you are those who know the Qur’aan and teach it.’ This means that one learns who to recite and its meaning as well. Rather, before learning how to read it, learning it’s meanings is even more important, this is because it will increase you in your Eemaan. This has been stated by Jundub bin ‘Abdullah and ‘Abdullah bin ‘Umar [May Allaah be Pleased with them] and others from them. They said, “We used to learn Eemaan and then we used to learn the Qur’aan, this would increase us in Eemaan. However, people today learn the Qur’aan and they don’t learn Eemaan, therefore it takes them a very long time to learn a Surah.” [Majmoo’ al-Fataawaa (13/304)]

Ibn al-Qayyim [May Allaah have Mercy on him] said, “This Qur’aan hasn’t been revealed for recitation only and to perform as-Salaah with it, rather you are required to ponder upon it, to gain intellect and to be guided by its knowledge, to act upon it, to give sight to the blind, to guide those who are astray and to guide to the straight path.” [Al-Sawaa’iq Al-Mursalah (1/316)]
Ibn Rajab al-Hanbalee [May Allaah have Mercy on him] said, “From the greatest forms of worship that one can do to get close to Allaah, the Glorified and the Exalted, from the Nawaafil acts of worship is to recite the Qur’aan abundantly. This will gain you in the ability to reflect, ponder and understanding. Khabaab bin al-Arat [May Allaah have Mercy on him] said to a man, ‘Get close to Allaah as much as you can and know, there is nothing that will bring you closer to Him than His Words.’” [Jaami’ ‘Uloom al-Hikam (Pg. 364)]

Az-Zarkashee [May Allaah have Mercy on him] said, “Whoever doesn’t attain knowledge, understanding, Taqwaa and the ability to ponder, is the one who has been deprived from the Qur’aan in its totality.” [al-Burhaan fee ‘Uloom al-Quraan (2/155)]

Monday, December 03, 2012

Questions 38


Shaykh Saaleh bin Fawzaan bin Abdullah al-Fawzaan [May Allaah Preserve him]
Member of the Permanent Committee of Senior Scholars
Seerah Khulafaa Sayyid al-Mursaleen Conference
Prince Faisal bin Fahad Masjid, Riyadh
7/11/1433 - 23/9/2012

Question: What is the meaning of the wording in the Hadeeth, ‘Do not revile my Companions [May Allaah be Pleased with them all]’?
Answer: To revile the Companions means to give them shortcomings, to look for faults in them and to find mistakes in them means you are finding mistakes in Islaam and the Muslims, because reached us via them. Rather, the Prophet [Peace and Blessings of Allaah be Upon him] sent them to the east and west in order to call people and thus Islaam spread. Allaah, the Most High, 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.
[Hashr 59:10]

This is how we should be with the Companions [May Allaah be Pleased with them all]
As for those who have enmity towards them then Allaah, the Most High, also addresses this when He, the Most High, says:

Say: "Perish in your rage” [Aal-Imraan 3:119]
And He, the Most High, says after mentioning the Companions at the end of Surah al-Fath:

[Fath 48:29]

So they have enmity with the Kuffaar but the believers are merciful towards them and supplicate for them. So reviling them is actually reviling the religion and all the Muslims.
Question: What is the ruling on one who says ‘Alee bin Abee Talib [May Allaah be Pleased with him] is better than Aboo Bakr and ‘Umar [May Allaah be Pleased with them both]?

Answer: There is no difference between the Muslims that Aboo Bakr and ‘Umar [May Allaah be Pleased with them both] are better than him, there is no difference in this. The difference is whether ‘Alee bin Abee Talib [May Allaah be Pleased with him] is better than Uthmaan bin ‘Affaan [May Allaah be Pleased with him] or not and the correct view is that the Shoura appointed by ‘Umar selected ‘Uthmaan and they all agreed on that, including ‘Alee.
Question: What is the ruling on discussing the differences that occurred between the Companions [May Allaah be Pleased with them all]?

Answer: It is not permissible in discussing these matters which is between them. The Usool of Ahl as-Sunnah is to refrain from talking about Companions and the differences they had, and it is only permissible to talk about them if we need to differentiate their statuses.  As for speaking about their differences then this is not allowed, never.
Question: What is the ruling on movies that show actors acting as if they are the Khulafaa’ or other Companions [May Allaah be Pleased with them all]?

Answer: Acting as if you from the Companions [May Allaah be Pleased with them all] is Haraam. The scholars have discussed this issue, including a Fatwaa from the Committee of Permanent Scholars that which states that it is Haraam.

Thursday, November 29, 2012

Benefits from Hadeeth Jibreel (Part 2)

Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him]
Former Member of Permanent Committee of Senior Scholars

The first Pillar of Islaam is Tawheed

This is the call of the all the Messengers and Prophets, so they were all sent for this purpose.

So believing in Tawheed means we must make an outward testification in our belief in it, to affirm its truthfulness and if one says this, we must accept it from him.

Some of the conditions of the statements of Tawheed, the two Shahaadas, is to know, to truly believe, to submit, to act upon, to accept and to love it.

The meaning of ‘There is no God except Allaah’ means there is no god worthy of worship except Allaah, no god in truth. This means worship is only due for Allaah, the Most High, otherwise any other god is false. The statement of Tawheed is to act for Allaah Alone, no one or thing else, therefore Allaah Alone deserves our worship and I worship Him alone.

The meaning of ‘Muhammad is the Messenger of Allaah’ means we believe what he says, we follow him, we worship Allaah the way and manner he did and we send Salaat and Salaam upon him.

The second pillar of Islaam is Salaah

To establish means establishing Salaah is obligatory. The Salaah is a contract that we have with Allaah, the Most High.

The third pillar of Islaam is Zakaah

Meaning, Specific wealth which given to specific people (cf. 9:60)

The forth pillar of Islaam is Fasting

Fasting is for the one who is able which means they refrain from food, drink and intercourse from dawn to sunset in the 9th Islamic month.

The fifth pillar of Islaam is Hajj

Hajj means to have intention, so it means go to have the intention to go the House of Allaah and honour it.

One of the conditions of Hajj being an obligation is that the person has the ability to do Hajj. The scholars differed as to what ability entails:

1) Some said that the person is financially able

2) Imam Maalik was of the opinion that ability means one is physically able

3) Abu Haneefah said that it refers to both financial and physical ability.

Emaan

Ahl as-Sunnaah believe that Eemaan refers to speech, action and belief  so all of these are connected and must be actualised and practiced for one to have Eemaan.

The difference between Islaam and Eemaan

The scholars have stated that there is no real difference between Islaam and Eemaan as Islaam is needed for Eemaan and visa versa. So, if you don’t have Eemaan then you’re Islaam and Shahaadah of Islaam are invalid. However, the majority of the scholars differed between the meanings of Islaam and Eemaan based on this Hadeeth and other evidences. They stated that Islaam is the level where people believe but Eemaan is the next level up and the next level above beyond that is Ihsaan. So they argued that difference between Islaam and Eeman in definition is that Islaam is what is apparent, so the good deeds one does are from the Islaam of a person. However, Eemaan is hidden and part of the beliefs and inner faith of a person,

Pillars of Eemaan

To believe in Allah

This has four parts; 1) to believe that Allaah exists 2) to believe He is your Lord [Tawheed Ruboobiyyah] 3) to believe He is One 4) to believe He has Actions connected to His Names and Attributes. Added to this, because we believe in the above we worship Him Alone, thus affirming Tawheed Uboodiyyah.

To believe in Angels:

To believe in the Angels means we believe they 1) exist and that Allaah, the Most High, created them and they are 2) perfect in worshipping him. Added to this, we must believe what we have been told and informed about the Angels, their 3) names and 4) their duties.

To believe in the Books:

This is to believe in the books that 1) have been named and those 2) that have not be named, so we believe that Allaah, the Most High, has revealed Books and we believe they are all from Him. To have Eemaan in the Books is also to believe in this 3) Quraan, that Allaah, the Most High, 4) spoke it, it is 5) unchanged, there is no falsehood or crookedness in it and that the Quraan is a 6) mercy and guides mankind in its legislation and explanation

To believe in Prophets:

This is believe that they have been 1) sent as guides for us to follow and for us to believe in all of them, 2) those that we know and 3) those that we don’t know.

To believe in the Last Day:

This is to believe that we will all be resurrected and held to account, those being rewarded and others being punished.

To believe in Qadr:

This is believe that 1) Allaah, the Most High, Knows everything before they happen. That Allaah Wrote the Qadr or Pre-Decree 2) in Lawhil Mafooz, that 3) He willed everything to happen and that 4) He Created everything, us and our actions.

Belief in the Qadr also consists of believing in the good and the bad of Pre-Decree:

This is to believe that 1) Allaah, the Most High, willed all good and bad to occur and 2) to believe that Qadr has good and bad and 3) all good and bad is connected to the Will of Allaah and only occurs because He Allowed it, not through the will of anything or anyone else.

Ihsaan

This is the final level of believe. To live your live as though you see Allaah, the Most High, and if you don’t see Him, the Most High, then you Know that He Sees you.

This Hadeeth refutes the Murjee idea that belief is only in the heart. We believe that the Shariah is based on actions for us to do and become better believers therefore Islaam or Eemaan cannot be conviction in the heart alone.

Ihsaan is to worship Allaah: Meaning, to do whatever Allaah, the Most High, Loves for us to do and ordered us to do, this was mentioned by Shaykh al-Islaam.

As if you see him: Meaning, to affirm that we will see Him in the Hereafter and can’t be done in this life but the point is, we realise He is watching in every aspect in our life and we act accordingly.

[Taken from the Explanation of Nawawee’s Forty Hadeeth]

Tuesday, November 27, 2012

Benefits from Hadeeth Jibreel (Part 1)

“One day while we were sitting with the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journey were to be seen on him and none of us knew him. He walked up and sat down in front of the Prophet [Peace and Blessings of Allaah be Upon him], with his knees touching against the Prophet's [Peace and Blessings of Allaah be Upon him] and placing the palms of his hands on his thighs he said: “O Muhammad, tell me about Islaam.”

The Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said: “Islaam is to testify that there is no deity worthy of worship but Allaah and Muhammad is the Messenger of Allaah, to perform prayers, to give Zakaah, to fast in Ramadhaan, and to make the pilgrimage to the House if you are able to do so.”

He said: “You are correct”; and we were amazed at him asking him and saying that he is correct.

He then said: “Tell me about Eemaan.”

The Prophet [Peace and Blessings of Allaah be Upon him] said: “It is to believe in Allaah, His Angels, His Books, His Messengers, and the Last Day, and to believe in Divine Pre-Decree or al-Qadr, both the good and the evil of it.”

He said: “You have spoken rightly.”

H
e said: “Then tell me about Ihsaan.”

The Prophet [Peace and Blessings of Allaah be Upon him] said: “It is to worship Allaah as though you see Him, and if you do not see Him, then (knowing that) truly He sees you.”

He said: “Then tell me about the Hour.”
He said: “The one questioned about it knows no better than the questioner.”

He said: “Then tell me about its signs.”

He said: “That the slave-girl will give birth to her mistress, and that you will see barefooted, naked destitute shepherds competing in constructing lofty buildings.”
Then he (the man) left, and I stayed for a time. Then, the Prophet [Peace and Blessings of Allaah be Upon him], said: “O `Umar, do you know who the questioner was?”

I said: “Allaah and His Messenger know best.”

He said: “It was Jibreel, who came to teach you your religion.””

[Narrated by Muslim]

Shaykh Sa’d bin Naasir ash-Shithree [May Allaah Preserve him]

Former Member of Permanent Committee of Senior Scholars

This Hadeeth is the wording of Muslim however other companions reported this like Abu Huraayrah with slightly different wording however this is the most comprehensive as it includes the whole religion.

Juloos: meaning they were sitting with the Prophet [Peace and Blessings of Allaah be Upon him]. Allaah, the Most High, Wants us to be learned therefore we are encouraged to sit with those who have knowledge and sit in the gatherings of knowledge. So this Hadeeth shows the Companions [May Allaah be Pleased with them all] sitting in a sitting of knowledge, we can learn from this that from the manners of learning is to sit respectfully and focus on those teaching us.

A man came with bright white clothes and the dark hair, so sign of travel was visible on him: meaning he was wearing nice clothes and appeared beauty. The Prophet [Peace and Blessings of Allaah be Upon him] said, as was reported by the authors of the Sunan that, ‘The best of your clothes are your white clothes.’

He sat in front: this teaches us the manner of learning; we should sit in a decent manner. We may also derive from this that asking questions in order to seek knowledge in a clear and beneficial manner is also a useful way of obtaining knowledge.

Placed his hands on his thighs: this shows that it is permissible to touch the body of another person or even the ‘Awrah of another person, from the same gender, from on top of clothes, if there is no element of suspicion.

'Ya Muhammad': it is not allowed for us, the followers of the Prophet [Peace and Blessings of Allaah be Upon him] to address him by his first name.

Tell me about Islaam. Islam is to ‘istislaam’ or to submit. It is also to be humbled, to accept and to obey and comply.

Islaam is the religion of all the Prophets, as Allaah, the Most High, tells us that they said:

and to Him we have submitted (in Islam)” [Baqarah 2: 136]

However, this Ummah has the specific meaning of the word Islaam. Meaning, it is the last and final call and nothing other than it will be accepted;
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-Imraan 3:85]

[Taken from the Explanation of Nawawee’s Forty Hadeeth]