Questions 32

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Questions asked to Shaykh Salih ibn Muhammad al-Luhaydan [May Allaah Preserve him]
Former Chief Judge and Member of Permanent Committee of Senior Scholars
Asked in his Masjid after Salaat al-‘Ishaa
14/7/1433- 4/6/2012

Question: There is a person in our city in England who has studied with scholars such as Shaykh al-Albaanee, but some scholars, like the scholars in Madeenah, have refuted him and called him an Ikhwaanee because he has cooperated with Ahyaa at-Turaath in Kuwait. The question is; can we still study Fiqh and Hadeeth under him?

Answer: I don’t know this man so I can’t tell you whether it is permissible or not to study under him because people call him an Ikhwanee and refuted him however if their only refutation on him is that he has worked with Ahya at-Turaath, then this is not sufficient grounds to make Jarh on this man. Working with Ahya at-Turaath is not a shortcoming.

Questioner: But he gave Da’wah with them, Oh Shaykh?

Shaykh Saaleh: I mean, as long as he was working with them and giving Da’wah, then there is no fault in this.

Question: My mother is a Kaafirah and she is requesting that I give her a photo of my children; if I refuse it may cause hatred for Islam on her part. Can I obey her in this?

Answer: Yes, there is no problem in this, don’t worry.

Questions asked to Shaykh Sa'd bin Naasir ash-Shithree [May Allaah Preserve him]
Former Member of Permanent Committee of Senior Scholars
Asked in his Masjid after Salaat adh-Dhuhr
14/7/1433-4/6/2012

Question: Is it permissible for us to benefit from the umbilical cord as some doctors have stated that it can be used as a cure for certain blood related diseases?

Answer: Using this umbilical cord is of two types:

a) Either the blood cells within the umbilical cord is being used as a cure, this is permissible if there is no other option.

b) The blood cells within the umbilical cord are being used to rectify imperfections in the body but not as a cure, then this is not permissible because of the Hadeeth, “Allaah has not made a cure for my Ummah in things that are Haraam for them.”

Question: Is there is any specific Dua’a for breastfeeding?

Answer: I don’t know any specific Dua’a for breastfeeding, however if they begin and end with general Dua’a, without making believing that is it specifically connected to breastfeeding, then this is permissible. For example, if you begin with Bismillah and the likes then this is OK but as for making anything specific, then there is no basis in the Shar’eeah for this.

Question: Is the Dua’a before we eat, ‘Bismillah wa ‘Ala Barkatillah’ correct?

Answer: The wording that has ‘Wa ‘Ala Barkatillah’ is not authentically affirmed, so we should stick to what has been narrated.

Questioner: So would saying ‘Bismillah’ be sufficient?

Shaykh Sa’d: ‘Bismillah’ or ‘Bismillah, Allaahuma lana‘Ala fee ma Razaqtana wa’jalana minal Muslimeen’

Question: Is there any specific evidence to prevent the women from making Athaan?

Answer: There is consensus from the scholars that women are not allowed to give Athaan, as it has been narrated by Najjaad [May Allaah be Pleased with him] with an Isnaad that is Jayyid, that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Women do not have Athaan or an Iqaamah.” There is also evidence based on the fact that the Ummah are all agreed, from the various parts of the world, that women do not give Athaan or Iqaamah even though it is possible for them to do so. Rather there is a Hadeeth of Umm Waraqah [May Allaah be Pleased with her] that she states that the women used to pray in their homes and they would appoint a male family member to call the Athaan and Iqaamah for them. So what used to happen is that they would do this and then the men would go the Masjid an-Nabawee to pray there, this shows that it is not legislated for women to give Athaan or Iqaamah. Furthermore, from the evidences connected to Athaan we can derive that the point of giving Athaan is that it spreads the call, and we know that women are not allowed to raise their voice, as Allaah, the Most High, says;

“…then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner”

[Ahzaab 33:32]

Question: Allaah has sent down a cure for every disease, is this literal medicine or it is specific to the Quraan, or is it referring to both?

Answer: The wording used in the Hadeeth is general, so it can relate to Quraan or medicine. The hadeeth, ‘Allaah has not sent down a disease except that He has sent down with a cure’ refers to the Universal Pre-Decree or Qadriyyah al-Kawniyyah of Allaah, because the wording used is medicine, and medicine is not part of the Shar’eeah.

Question: What is the difference between the Usooli terminology; Takhfeef at-Taghyeer [When a command in Shar’eeah has been made easy for you by lightening the command of worship due to hardship] and Takhfeef al-Badal [When a command in Shar’eeah has been made easy for you by replacing it with another act of worship due to hardship]?

Answer: An example of Takhfeef at-Taghyeer is when Salaat is made simpler in times of fear, so the numbers of units are lessened and the pillars and conditions are more relaxed. As for Takhfeef al-Badal, then this is when we change the act of worship altogether, such as one who is not able to fast due to sickness then he can feed a poor person instead, so this changing or Badal is not from the original command to fast.

Question: Do we act upon every time a scholar puts Jarh on another, meaning by this question, what are the conditions for us to follow in Jarh and Ta’deel?

Answer: The original principle is that we are not allowed to talk about others, as Allaah, the Most High, says;

“…neither backbite one another...”

[Hujaraat 49:12]

There is no exception in this except for times when we desperately need to know the state of a person and we need a reference. So if one looks at the evidences in Shar’eeah then he will find these exceptions, such as a reference that is needed for one who proposes marriage, or a person who is appointed as a witness, or a person who is appointed as an arbitrator etc. Imaam an-Nawawee has mentioned in Riyaadh as-Saaliheen at least ten different situations where we can talk about someone, but the original principle is that we are not allowed to talk about others unless there is a Shar’ee benefit behind it.

If it is possible for a person who has Jarh on him to be warned via the means of a general Jarh or Jarh Ijmaalee, then it is not permissible for us to give a detailed Jarh on him or Jarh Tafseelee.

Jarh is information that one person is giving and transmitting; therefore this information can only be accepted from those who are known to be Thiqah or trustworthy and those who have ‘Adaalah or uprightness and are known to have knowledge.

Therefore, we do not take Jarh from just anybody, so if there is a person doing Jarh and you don’t know him and he is not known to have Islamic knowledge then we don’t take his Jarh as he is not qualified transmit knowledge.

Question: Is it permissible for me to attain a British passport in order to get a job in Saudi, because with my current nationality I won’t be able to get a job there. Can I apply to become British or does this come under the banner of allying with the Kuffaar?

Answer: I am not able to give you an answer to this question, I need to think about this in further detail so I don’t have an answer for you right now

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