Showing posts with label Islamic Rulings. Show all posts
Showing posts with label Islamic Rulings. Show all posts
Friday, 3 January 2014
Receiving gifts on new years
Q; Assalamu alaikum wr wb, we received a cake from a bakery on new years eve, so is it permissible to eat it?
A; All-Praise is due to Allah,
With regard to gifts given on their festivals, it is not permissible to give or accept them, because that is venerating their festivals and expressing approval of them and helping them in their kufr.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
If someone gives a gift to the Muslims on these festivals and that is contrary to his habit at all other times apart from this festival, then his gift is not to be accepted, especially if the gift is something that is used to imitate them, such as giving candles and the like at Christmas, or giving eggs, milk and lambs on Maundy Thursday, which comes at the end of their fast (Lent).
Similarly, no gift should be given to any of the Muslims on these festivals because of the festival, especially if it is something that is used to imitate them, as we have stated above.
The Muslim should not sell the things that Muslims could use to imitate them on that festival, such as food, clothing and the like, because that is helping them in doing evil.
Iqtida’ Siraat al-Mustaqeem, p. 227.
And Allah knows best…
See Islam Q&A Fatwa: 82860.
Wednesday, 4 December 2013
Looking after sick mother instead of going to Hajj.
Q: if someone is going to perform hajj and her mother is so sick that he cant leave her alone at home. and mother also dont want him to go.... so in this situation what should he do.should he leave her alone and go ??????
A: All-Praise is due to Allah,
If the mother of the mentioned person is sick and has no one other than him to nurse and serve her, then he should postpone going for Hajj, especially if she does not permit him (to go for Hajj) because she needs him. Jurists have stated that one should not go for Hajj if he fears that his parents would be harmed. It was stated in Radd Al-Muhtaar ‘ala Ad-Durr Al-Mukhtaar by Ibn ‘Aabideen Al-Hanafi: "Traveling for the purposes of trade or offering Hajj and ‘Umrah is permissible without taking (parents') permission unless one fears that they will be harmed." [End quote]
It was stated in the Fataawa of Shaykh Ibn 'Uthaymeen : "It is not permissible for the children to obey their fathers or mothers in neglecting Hajj if it is something obligatory upon them; as there is no obedience to a creature in disobeying the Creator, unless the fathers or mothers have a legitimate excuse to prevent them. If this is the case, children are obligated to postpone offering Hajj until the excuse for postponement is removed." [End quote]
There is absolutely no doubt that the sickness of the mother and her need of someone to take care of her is an excuse that allows her son to postpone offering Hajj and he will not be sinful.
Allaah Knows best…
Islamweb Fatwa: 215467.
Friday, 16 August 2013
Dua' for stress, grief & dept.
Q;I'm in a great hardship,in a very difficult situation, really very tensed due to a problem,
Please plz plzzz do DUA for me...may be the DUAs of people like you would reach early to ALLAH... I'm feeling as though my life has stopped and I found myself to be in a great great loss of Deen or Duniya. Please do DUA for me...
If there is any "amal" or dua for solving the "masaa'il" then also,please tell me. May ALLAH solve your all problems,
and accept your DUAs.
JazakALLAH Khayr,
Wassalamu'Alaykum.
A; All-Praise is due to Allah,
I ask Allah to aid you in all your affairs and make things easy for you. As for Dua there are many the Prophet (ﷺ) has mentioned for times of hardship and feeling down, and among the few are as follows:
A man once complained to the Prophet (ﷺ) I am distressed and I am in dept, so is there any Dua' you can teach me that will relive me form stress and clear my depts. So the Prophet (ﷺ) said: Yes, every morning and evening say:
اللَّهمَّ إنِّي أعوذُ بِك منَ الهمِّ والحزنِ وأعوذُ بِك منَ العجزِ والكسلِ وأعوذُ بِك منَ الجبنِ والبخلِ وأعوذُ بِك من غلبةِ الدَّينِ وقَهرِ الرِّجالِ
Allah-Huma ini aadhoubika minal-Hami wa Hazani wa aadhoubika minal-A'jazi Wal-Kasali wa aadhoubika minal-Jubni Wal-Bukhali wa aadhoubika minal-Ghalabit ad-dayn wa Qahr ar-rijal.
"O Allah I seek refuge in You from worry and grief, I seek refuge in You from hopelessness and laziness, I seek refuge in You from miserliness and cowardice and I seek refuge in You from overwhelming debt and from the force of men".
For verily if you say this it will relive you of stress and clear your depts.
(Related in Takhreej Al-Mashkat Al-Masabih: [3/15], and Ibn Hajr grades it as Hasan)
The Prophet (ﷺ) said: There will be none that be's infected with worry or grief whome recites :
اللَّهُمَّ إِنِّي عَبْدُكَ، ابْنُ عَبْدِكَ، ابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُــــلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ القُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلاَءَ حُزْنِي، وَذَهَابَ هَمِّي.
Allaahumma 'innee 'abduka, ibnu 'abdika, ibnu 'amatika, naasiyatee biyadika, maadhin fiyya hukmuka, 'adlun fiyya qadhaa'uka, 'as'aluka bikulli ismin huwa laka, sammayta bihi nafsaka, 'aw 'anzaltahu fee kitaabika, 'aw 'allamtahu 'ahadan min khalqika, 'awista'tharta bihi fee 'ilmil-ghaybi 'indaka, 'an taj'alal-Qur'aana rabee'a qalbee, wa noora sadree, wa jalaa'a huznee, wa thahaaba hammee .
O Allah, I am Your slave and the son of Your male slave and the son of your female slave . My forehead is in Your Hand (i.e. you have control over me) . Your Judgment upon me is assured and Your Decree concerning me is just . I ask You by every Name that You have named Yourself with , revealed in Your Book , taught any one of Your creation or kept unto Yourself in the knowledge of the unseen that is with You , to make the Qur'an the spring of my heart, and the light of my chest, the banisher of my sadness and the reliever of my distress.
The Prophet (ﷺ) continued to say after mentioning this Dua': Except that Allah will free him of his worries and grief and replace it with glad tidings. Then a man asked: O' messenger of Allah should we memorise this Dua'. The Prophet (ﷺ) replied: Yes, everyone that hears it should memorise it.
(Related by Ahmad 1/391, and Al-Albani graded it authentic).
Related by Abu Darda, that he said: Whosoever says every morning and evening:
حَسْبِيَ الله لاَ إِلَهَ إِلاَّ هُوَ عَلَيهِ تَوَكَّلتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ.
‘HasbiAllahu La Ilaha Illahu, Alaihi Tawakaltu Wahua Rabbul Arshil Adheem.
Allah sufficeth me. There is none worthy of worship but He alone. On Him is my trust, He is the Lord of the Supreme Throne.
Upon saying this seven times (every morning and evening), Allah will suffice for his worries.
(Hisnil-Muslim: [83/104], and Sheikh Bin Baz grades it as an authentic chain narration in Majmooa' Al-Fatawa: [294/9] ).
These and many more supplications can be found in a book called "The Fortress of the Muslim" also known as "Hisnil-Muslim", and among the most recommended supplications to read from that book is the chapter titled as: "Words of remembrance for morning and evening".
Always remember making Dua' to Allah is recommended at any time in any language, so always turn to Allah in supplication for help in all times of need, for verily Allah will protect all of His slaves that worship Him as one seeking His aid.
I ask Allah to free you of your grief and stress and to free you of your depts, Amin.
And we send our salutation and blessings of Allah upon our honourable Prophet, and may all Praises be to Allah The Lord of the worlds....
Saturday, 1 June 2013
Seeking parent permission to engage in Jihad.
Q; Assalamu alikum. Brother I have a question troubling me for some time. I have read that jihad becomes fard on every able bodied Muslim when his Muslim land is occupied militarily. Afghanistan has been occupied for more than 11 years and it is clear jihad must be fard on surrounding countries. The question is that I want to join the jihad against the Nato oppressors but both my parents do not allow me. What should I do ? Please explain this clearly since I have been troubled for some time
A; All-Praise is due to Allah,
The basic principle with regard to jihaad is that it is fard kifaayah, i.e. if a sufficient number of people undertake this duty, then there is no sin on the rest of the community. If it is fard kifaayah, then the mujaahid is obliged to seek permission before going for jihaad. He has to seek his parents’ permission if they are Muslim, regardless of whether they are rich or not and regardless of whether they can do without his help or not, because the texts clearly state that he has to seek his parents’ permission. One such text was reported in al-Saheehayn from ‘Abd-Allaah ibn ‘Amr, who said that a man came to ask the Prophet (peace and blessings of Allaah be upon him) for permission to go for jihaad. He said, ‘Are your parents still alive?’ [The man said] ‘Yes.’ He said, ‘Then your jihaad is with them.’ Imaam Ahmad, Abu Dawood and Ibn Hibbaan narrated from Abu Sa’eed that the Messenger of Allaah (peace and blessings of Allaah be upon him) sent a man who had made hijrah from the Yemen back to his parents. He (the Prophet (peace and blessings of Allaah be upon him)) said, ‘Did they give you permission?’ [The man] said, ‘No.’ He said, ‘Go back to them and seek their permission, and if they give you permission, then go for jihaad, otherwise honour and respect them.’
The above applies in cases where jihaad has not become obligatory on every single person, i.e., fard ‘ayn. If jihaad becomes fard ‘ayn, then it is not obligatory to seek permission, because in the case of things which are fard ‘ayn, there is no need to seek the permission of anyone. Jihaad becomes fard ‘ayn when a person is in the battlefield, if the enemy invades a Muslim country, if the imaam appoints a person or urges him to fight, or if his particular skills are needed because he has good knowledge of military matters or weapons and so is needed by the mujaahideen, and there is no one else with this knowledge or these skills.
Islam Q&A Fatwa: 5493.
And Allah knows best...
Monday, 25 February 2013
Working in government defense forces.
Q; I want to know Whether KAS, IAS are permitted in Islam or not......IAS = Indian Administrative service.....
KAS = Kashmir Administrative service.....
As the administration here isnt in accordence with the laws of Glorious Quran....so is it permussible to appear for such services as it includes police services as well.......
i will be eagerly waiting for your reply......
A; All-Praise is due to Allah,
Indeed those whom work in these jobs are Haraam (prohibited), because they all involve giving pledges and covenants to the government of that particular country. Thus all these actions are shirk (polytheism), hence such actions can only be directed to Allah because they are actions of worship and worship is Allah's right over His creation.
Allah says: And fulfill the covenant of Allah when you have taken it, [O believers], and do not break oaths after their confirmation while you have made Allah , over you, a witness. Indeed, Allah knows what you do.
[An-Nahl: 91].
Narrated Mu'adh bin Jabal: the Prophet (peace and blessings of Allah be upon him) said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). And Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)".
[Bukhari, Volume 9, Book 93, Number 470].
And Allah knows best...
KAS = Kashmir Administrative service.....
As the administration here isnt in accordence with the laws of Glorious Quran....so is it permussible to appear for such services as it includes police services as well.......
i will be eagerly waiting for your reply......
A; All-Praise is due to Allah,
Indeed those whom work in these jobs are Haraam (prohibited), because they all involve giving pledges and covenants to the government of that particular country. Thus all these actions are shirk (polytheism), hence such actions can only be directed to Allah because they are actions of worship and worship is Allah's right over His creation.
Allah says: And fulfill the covenant of Allah when you have taken it, [O believers], and do not break oaths after their confirmation while you have made Allah , over you, a witness. Indeed, Allah knows what you do.
[An-Nahl: 91].
Narrated Mu'adh bin Jabal: the Prophet (peace and blessings of Allah be upon him) said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). And Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)".
[Bukhari, Volume 9, Book 93, Number 470].
And Allah knows best...
Tuesday, 6 November 2012
The difference between Arsh and Kursi of Allah.
Q; What is the difference between Allah's Arsh and Kursi ?
A; Praise be to Allah,
The Kursiy is the footstool of the Most Merciful, according to the most correct of the scholarly opinions on the matter. The ‘Arsh (Throne) is the greatest of all things that Allaah has created, over which our Lord rose in a manner that befits His Majesty. It has pillars and is carried by bearers who are angels of immense size.
The evidence for the above is given below, along with the comments of some of the scholars.
It was narrated that Ibn Mas’ood said: Between the first heaven and the one above it is (a distance of) five hundred years. Between each of the heavens is (a distance of) five hundred years. Between the seventh heaven and the Kursiy is (a distance of) five hundred years. Between the Kursiy and the water is (a distance of) five hundred years, and the Throne is above the water. Allaah is above the Throne, and nothing whatsoever of your deeds is hidden from Him. (narrated by Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa’ wa’l-Sifaat, p. 401).
This report was classed as saheeh by Ibn al-Qayyim in Ijtimaa’ al-Juyoosh al-Islamiyah, p. 100; by al-Dhahabi in al-‘Uluw, p. 64).
Shaykh Ibn ‘Uthaymeen said:
This hadeeth stops at Ibn Mas’ood (it is mawqoof), but this is one of the matters concerning which there is no room for personal opinion, so it comes under the heading of marfoo’ [ahaadeeth whose isnaad goes back to the Prophet (peace and blessings of Allaah be upon him)], because Ibn Mas’ood is not known to have taken anything from the Israa’eeliyyaat [reports derived from Jewish sources].
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/379)
Imaam Muhammad ibn ‘Abd al-Wahhaab said, in the list of points noted from this hadeeth:
.....(9) The great size of the Kursiy in relation to the heavens.
(10) The great size of the Throne in relation to the Kursiy.
(11) That the Throne is something other than the Kursiy and the water.
(Sharh Kitaab al-Tawheed, p. 667, 668).
The Throne of the Most Merciful is the greatest and most vast thing in His creation.
Allaah says (interpretation of the meaning):
“So Exalted be Allaah, the True King: Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!
[al-Mu’minoon 23:116]
“and He is the Lord of the Mighty Throne” [al-Tawbah 9:129]
“Owner of the Throne, the Glorious” [al-Burooj 85:15]
Al-Qurtubi said:
The Throne is mentioned on its own because it is the greatest thing that Allaah has created; everything else is also included in this.
(Tafseer al-Qurtubi, 8/302, 303).
Ibn Katheer said:
“and He is the Lord of the Mighty Throne” [al-Tawbah 9:129 – interpretation of the meaning] means, He is the Sovereign and Creator of all things, because He is the Lord of the Mighty Throne which is the roof of creation. All created things, the heavens and the earth and all that is in them and in between them are beneath the Throne of Allaah and are subject to His power. His knowledge encompasses all things and His power controls all things, and He is Watcher over all things.
(Tafseer Ibn Katheer, 2/405)
And he said (may Allaah have mercy on him):
“Owner of the Throne” [al-Burooj 85:15 – interpretation of the meaning] means, the Master of the Mighty Throne which is above all created things. “The Glorious” – there are two readings of this word (al-Majeed). If it is nominative (al-Majeedu) it is an adjective referring to the Lord, may He be glorified, and if it is genitive (al-Majeedi), it is an adjective referring to the Throne. Both meanings are correct.
(Tafseer Ibn Katheer, 4/474).
Majeed means vast and mighty in power.
It was narrated from Abu Sa’eed that the Prophet (peace and blessings of Allaah be upon him) said: “The people will fall unconscious on the Day of Resurrection; I will be the first to regain consciousness, and Moosa will be there, holding on to one of the pillars of the Throne. I do not know whether he woke up before me or if he was exempted because he had fallen unconscious at the Mount of Sinai.” (Narrated by al-Bukhaari, 3217)
The Throne has bearers who carry it.
Allaah says (interpretation of the meaning):
“Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing Fire!’”
[Ghaafir 40:7]
They are of immense size:
It was narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“I have been granted permission to speak about one of the angels of Allaah, one of the bearers of the Throne. The space between his earlobes and his shoulders is the distance of seven hundred years’ travelling.”
(Narrated by Abu Dawood, 4727)
Al-Haafiz Ibn Hajar said concerning this hadeeth: its isnaad meets the conditions of being saheeh.
(Fath al-Baari, 8/665)
The Throne is above the Kursiy, and is above all of creation. Ibn al-Qayyim said:
If Allaah is separate from His creation, then either He is encompassing them or He is not. If He is encompassing them, then He must be above them, because that which encompasses must necessarily be above that which is encompassed. Hence because the heavens encompass the earth, they must be above it, and because the Kursiy encompasses the heavens, it must be above them, and because the Throne encompasses the Kursiy, it must be above it. Whatever encompasses all of that must necessarily be above it. This does not imply that there is physical contact with anything that He encompasses; neither is there any similarity or resemblance between Him and that which He encompasses.
(al-Sawaa’iq al-Mursalah, 4/1308)
The Throne is neither Sovereignty (al-Mulk) nor the Kursiy
Ibn Abi’l-‘Izz al-Hanafi said:
What would those who distort the word of Allaah and say that the Throne is an expression referring to al-Mulk or sovereignty say about the following aayat? –
“…and eight angels will, that Day, bear the Throne of your Lord above them” [al-Haaqqah 69:17 – interpretation of the meaning]
“…and His Throne was on the water…” [Hood 11:7 – interpretation of the meaning]
Will they say that eight angels will, that Day, bear the Sovereignty of Allaah, and that His Sovereignty was on the water? Will Moosa be holding on to one of the pillars of Allaah’s sovereignty? Can any same person who knows what he is saying utter such things?
Concerning the Kursiy, Allaah says (interpretation of the meaning):
“His Kursiy extends over the heavens and the earth” [al-Baqarah 2:255]
It was said that this is the Throne, but the correct view is that it is something else. This was transmitted from Ibn ‘Abbaas (may Allaah be pleased with them both) and others. Ibn Abi Shaybah narrated in Sifat al-‘Arsh, and al-Haakim narrated in his Mustadrak that [the following report] meets the conditions of the two Shaykhs [al-Bukhaari and Muslim] although they did not narrate it: (it was reported from) from Sa’eed ibn Jubayr that Ibn ‘Abbaas (may Allaah be pleased with them both) said, concerning the aayah (interpretation of the meaning):
“His Kursiy extends over the heavens and the earth” [al-Baqarah 2:255]:
The Kursiy is the footstool, and no one can comprehend how vast the Throne is except Allaah.
This was transmitted as a marfoo’ report (attributed to the Prophet (peace and blessings of Allaah be upon him)), but the correct view is that it is mawqoof, stopping at Ibn ‘Abbaas…
Abu Dharr (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The Kursiy in relation to the Throne is like an iron ring thrown out into empty land.”
And, as one of the Salaf said, before the Throne it is like a step.
(Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 312, 313).
Shaykh Ibn ‘Uthaymeen said:
There are those who say that the Kursiy is the Throne because of the hadeeth, “Allaah will set up His Kursiy on the Day of Resurrection.” They think that the Kursiy is the Throne.
Similarly, some people claim that the Kursiy is Allaah’s knowledge, and say that the aayah (interpretation of the meaning)
“His Kursiy extends over the heavens and the earth” [al-Baqarah 2:255] refers to His Knowledge.
The correct view is that the Kursiy is a footstool, and the Throne is that which the Most Merciful rose above (istiwaa’). And knowledge is the attribute of the knowledgeable one by means of which he understands that which he knows.
And Allaah knows best.
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/393, 394).
A; Praise be to Allah,
The Kursiy is the footstool of the Most Merciful, according to the most correct of the scholarly opinions on the matter. The ‘Arsh (Throne) is the greatest of all things that Allaah has created, over which our Lord rose in a manner that befits His Majesty. It has pillars and is carried by bearers who are angels of immense size.
The evidence for the above is given below, along with the comments of some of the scholars.
It was narrated that Ibn Mas’ood said: Between the first heaven and the one above it is (a distance of) five hundred years. Between each of the heavens is (a distance of) five hundred years. Between the seventh heaven and the Kursiy is (a distance of) five hundred years. Between the Kursiy and the water is (a distance of) five hundred years, and the Throne is above the water. Allaah is above the Throne, and nothing whatsoever of your deeds is hidden from Him. (narrated by Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa’ wa’l-Sifaat, p. 401).
This report was classed as saheeh by Ibn al-Qayyim in Ijtimaa’ al-Juyoosh al-Islamiyah, p. 100; by al-Dhahabi in al-‘Uluw, p. 64).
Shaykh Ibn ‘Uthaymeen said:
This hadeeth stops at Ibn Mas’ood (it is mawqoof), but this is one of the matters concerning which there is no room for personal opinion, so it comes under the heading of marfoo’ [ahaadeeth whose isnaad goes back to the Prophet (peace and blessings of Allaah be upon him)], because Ibn Mas’ood is not known to have taken anything from the Israa’eeliyyaat [reports derived from Jewish sources].
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/379)
Imaam Muhammad ibn ‘Abd al-Wahhaab said, in the list of points noted from this hadeeth:
.....(9) The great size of the Kursiy in relation to the heavens.
(10) The great size of the Throne in relation to the Kursiy.
(11) That the Throne is something other than the Kursiy and the water.
(Sharh Kitaab al-Tawheed, p. 667, 668).
The Throne of the Most Merciful is the greatest and most vast thing in His creation.
Allaah says (interpretation of the meaning):
“So Exalted be Allaah, the True King: Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!
[al-Mu’minoon 23:116]
“and He is the Lord of the Mighty Throne” [al-Tawbah 9:129]
“Owner of the Throne, the Glorious” [al-Burooj 85:15]
Al-Qurtubi said:
The Throne is mentioned on its own because it is the greatest thing that Allaah has created; everything else is also included in this.
(Tafseer al-Qurtubi, 8/302, 303).
Ibn Katheer said:
“and He is the Lord of the Mighty Throne” [al-Tawbah 9:129 – interpretation of the meaning] means, He is the Sovereign and Creator of all things, because He is the Lord of the Mighty Throne which is the roof of creation. All created things, the heavens and the earth and all that is in them and in between them are beneath the Throne of Allaah and are subject to His power. His knowledge encompasses all things and His power controls all things, and He is Watcher over all things.
(Tafseer Ibn Katheer, 2/405)
And he said (may Allaah have mercy on him):
“Owner of the Throne” [al-Burooj 85:15 – interpretation of the meaning] means, the Master of the Mighty Throne which is above all created things. “The Glorious” – there are two readings of this word (al-Majeed). If it is nominative (al-Majeedu) it is an adjective referring to the Lord, may He be glorified, and if it is genitive (al-Majeedi), it is an adjective referring to the Throne. Both meanings are correct.
(Tafseer Ibn Katheer, 4/474).
Majeed means vast and mighty in power.
It was narrated from Abu Sa’eed that the Prophet (peace and blessings of Allaah be upon him) said: “The people will fall unconscious on the Day of Resurrection; I will be the first to regain consciousness, and Moosa will be there, holding on to one of the pillars of the Throne. I do not know whether he woke up before me or if he was exempted because he had fallen unconscious at the Mount of Sinai.” (Narrated by al-Bukhaari, 3217)
The Throne has bearers who carry it.
Allaah says (interpretation of the meaning):
“Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing Fire!’”
[Ghaafir 40:7]
They are of immense size:
It was narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“I have been granted permission to speak about one of the angels of Allaah, one of the bearers of the Throne. The space between his earlobes and his shoulders is the distance of seven hundred years’ travelling.”
(Narrated by Abu Dawood, 4727)
Al-Haafiz Ibn Hajar said concerning this hadeeth: its isnaad meets the conditions of being saheeh.
(Fath al-Baari, 8/665)
The Throne is above the Kursiy, and is above all of creation. Ibn al-Qayyim said:
If Allaah is separate from His creation, then either He is encompassing them or He is not. If He is encompassing them, then He must be above them, because that which encompasses must necessarily be above that which is encompassed. Hence because the heavens encompass the earth, they must be above it, and because the Kursiy encompasses the heavens, it must be above them, and because the Throne encompasses the Kursiy, it must be above it. Whatever encompasses all of that must necessarily be above it. This does not imply that there is physical contact with anything that He encompasses; neither is there any similarity or resemblance between Him and that which He encompasses.
(al-Sawaa’iq al-Mursalah, 4/1308)
The Throne is neither Sovereignty (al-Mulk) nor the Kursiy
Ibn Abi’l-‘Izz al-Hanafi said:
What would those who distort the word of Allaah and say that the Throne is an expression referring to al-Mulk or sovereignty say about the following aayat? –
“…and eight angels will, that Day, bear the Throne of your Lord above them” [al-Haaqqah 69:17 – interpretation of the meaning]
“…and His Throne was on the water…” [Hood 11:7 – interpretation of the meaning]
Will they say that eight angels will, that Day, bear the Sovereignty of Allaah, and that His Sovereignty was on the water? Will Moosa be holding on to one of the pillars of Allaah’s sovereignty? Can any same person who knows what he is saying utter such things?
Concerning the Kursiy, Allaah says (interpretation of the meaning):
“His Kursiy extends over the heavens and the earth” [al-Baqarah 2:255]
It was said that this is the Throne, but the correct view is that it is something else. This was transmitted from Ibn ‘Abbaas (may Allaah be pleased with them both) and others. Ibn Abi Shaybah narrated in Sifat al-‘Arsh, and al-Haakim narrated in his Mustadrak that [the following report] meets the conditions of the two Shaykhs [al-Bukhaari and Muslim] although they did not narrate it: (it was reported from) from Sa’eed ibn Jubayr that Ibn ‘Abbaas (may Allaah be pleased with them both) said, concerning the aayah (interpretation of the meaning):
“His Kursiy extends over the heavens and the earth” [al-Baqarah 2:255]:
The Kursiy is the footstool, and no one can comprehend how vast the Throne is except Allaah.
This was transmitted as a marfoo’ report (attributed to the Prophet (peace and blessings of Allaah be upon him)), but the correct view is that it is mawqoof, stopping at Ibn ‘Abbaas…
Abu Dharr (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The Kursiy in relation to the Throne is like an iron ring thrown out into empty land.”
And, as one of the Salaf said, before the Throne it is like a step.
(Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 312, 313).
Shaykh Ibn ‘Uthaymeen said:
There are those who say that the Kursiy is the Throne because of the hadeeth, “Allaah will set up His Kursiy on the Day of Resurrection.” They think that the Kursiy is the Throne.
Similarly, some people claim that the Kursiy is Allaah’s knowledge, and say that the aayah (interpretation of the meaning)
“His Kursiy extends over the heavens and the earth” [al-Baqarah 2:255] refers to His Knowledge.
The correct view is that the Kursiy is a footstool, and the Throne is that which the Most Merciful rose above (istiwaa’). And knowledge is the attribute of the knowledgeable one by means of which he understands that which he knows.
And Allaah knows best.
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/393, 394).
Sunday, 4 November 2012
Adhan in the newborns ear.
Q; Is there any hadiths on adhan for a newborn baby…
A; The ruling on performing Adhan in the right ear of newly born babies are Sunnah and preferred according to many scholars, based on the hadith which was narrated by Abi rafie' who said: " I saw the prophet (peace be upon him) performing the Adhan in the ear of Al-Hussain at the time he was born by his Mother Fatima ( May Allah be pleased with her)" [Sunan At-Tirmidhi: section of Adhyaa; Hadith Number1514] And Imam Tirmithi said about it Hadith Saheeh, An-Nawawi says in Al_Majmoo'ah:8/434: Saheeh, Ibn Al-Mulqin said in Al-Badr Al-Munir: 9/348: Saheeh, and Al-Albaani grades it Hasan in his book of Irwa:1173. However, other scholars classified this Hadith as weak because of ( A'sim Bin O'baid Allah) who was calssified as weak.
Although the majority of the Scholars of Hadith graded these Ahadith as weak this was an act that was done by Umar bin Abdulaziz and Ibn Al-Munthir (May Allah be pleased with them) so I do not see the harm in doing so, further more it has been mentioned in Ibn Al-Qayim's book Tahfat Al-Mawlood fi Ahkaam Al-Mawlood p 31 : The significance of saying the Adhan and the iqamah in the ears of the child is that the first words he hears declare the greatness and majesty of Allah. The words of testimony are those which a man recites on embracing Islam. In other words, this is a pronouncement of the creed of Islam. Besides, at the sound of Adhan and iqamah, Satan distances himself. At this early age, the child is thus invited to Allah the Majestic, to Islam and to the worship of Allah. This call forestalls temptation by Satan and ensures an unblemished faith. Moreover, it is a forearming against Satan and temptation. End of quote.
Many Scholars have said similar words as mentioned by Ibn Al-Qayim such Sheikh Ibn U'thaymeen , Bin Baz and others, but as for the Hadith on that mentions giving aqaamah in the left ear is fabricated and this is because in the isnad is Marwan b. Salim al-Ghifari and Yahya b. al-‘Ala’.
Regarding Ghifari, Ibn Abi Hatim related from his father that he weakened him and said, “Munkar al-hadith, da’if al-hadith laysa lahu hadith qa’im.” To this, Ibn Abi Hatim inquired, “yutraku hadithuhu? [Are his hadith to be abandoned?]” To which his father relied, “la, bal yuktabu hadithuhu [No, in fact they are to be written.].” (al-Jarh wa al-Ta’dil 8/274) Also, Imam Bukhari said, “munkar al-hadith.” And it is known that what Bukhari intends by it is that it is not permissible to relate from him; Imam Bukhari is unique in what he intends by the phrase. And Hafiz Ibn Hajar said, “matruk (abandoned), and al-Saji and others accused him of fabricating.” (Taqrib al-Tahdhib 526) Thus according to some authorities, this Ghifari is accused of fabricating.
In conclusion it is desirable for one to perform adhan in a newborn's ear because it has been quoted and acted upon by some of the Salaf and mentioned in the books of the four Imams, and if one decides to leave this act for the fact that it has been graded as a weak Hadith then this is also fine because they are both respected opinions recognized among the Scholars.
And Allah knows best...
Monday, 22 October 2012
Ruling on Nonalcoholic Dinks
Q; their's some wine dat av no alchol, wat about dat sir?
A; All-Praise is due to Allah,
Alcohol is Haraam in Islam because it is an intoxicant, and not just because it is a drink that is called Alcohol…
Narrated Abdullah ibn Umar (may Allah be pleased with him) Allah's Messenger (peace be upon him) said: Every intoxicant is Khamr (Alcohol) and every intoxicant is forbidden. He who drinks wine in this world and dies while he is addicted to it, not having repented, will not be given a drink in the Hereafter.
(Related by Muslim #4963)
The Scholars have derived from this Hadith any substance that is consumed and intoxicates ones mind is Haraam (Forbidden).
As for nonalcoholic drinks such as certain nonalcoholic beer, wines, etc that they make these day's are all permissible so long as they are nonalcoholic (non-intoxticanted).
Sheikh Muhammed Salih Al-Munajjid (May Allah preserve him) said,
The basic ruling on food and drink is that things are halaal, except for those which are specifically described in sharee’ah as being haraam, such as alcoholic drinks. If the drink includes any intoxicating substance, it is haraam. On this basis it may be said that beer (a drink made from barley), if it is intoxicating when drunk in large amounts, then it is not permissible to drink it. It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “Every intoxicating substance is haraam.” (Narrated by al-Bukhaari, al-Ahkaam, 6637) And it was narrated that ‘Aa’ishah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Every intoxicating substance is haraam, and whatever intoxicates in large amounts, a handful of it is haraam.’” (Narrated by al-Tirmidhi, al-Ashribah, 1789; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 1521). Al-Teebi said: “ ‘a handful of it’ is an expression meaning a small amount.”
(See Islam Q&A Fatwa: 12557)
And Allah knows best...
A; All-Praise is due to Allah,
Alcohol is Haraam in Islam because it is an intoxicant, and not just because it is a drink that is called Alcohol…
Narrated Abdullah ibn Umar (may Allah be pleased with him) Allah's Messenger (peace be upon him) said: Every intoxicant is Khamr (Alcohol) and every intoxicant is forbidden. He who drinks wine in this world and dies while he is addicted to it, not having repented, will not be given a drink in the Hereafter.
(Related by Muslim #4963)
The Scholars have derived from this Hadith any substance that is consumed and intoxicates ones mind is Haraam (Forbidden).
As for nonalcoholic drinks such as certain nonalcoholic beer, wines, etc that they make these day's are all permissible so long as they are nonalcoholic (non-intoxticanted).
Sheikh Muhammed Salih Al-Munajjid (May Allah preserve him) said,
The basic ruling on food and drink is that things are halaal, except for those which are specifically described in sharee’ah as being haraam, such as alcoholic drinks. If the drink includes any intoxicating substance, it is haraam. On this basis it may be said that beer (a drink made from barley), if it is intoxicating when drunk in large amounts, then it is not permissible to drink it. It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “Every intoxicating substance is haraam.” (Narrated by al-Bukhaari, al-Ahkaam, 6637) And it was narrated that ‘Aa’ishah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Every intoxicating substance is haraam, and whatever intoxicates in large amounts, a handful of it is haraam.’” (Narrated by al-Tirmidhi, al-Ashribah, 1789; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 1521). Al-Teebi said: “ ‘a handful of it’ is an expression meaning a small amount.”
(See Islam Q&A Fatwa: 12557)
And Allah knows best...
Monday, 10 October 2011
Ruling on video recording.
Q; so even video also prohibited in islam...
A; All-Praise is due to Allah,
It was stated in a Fatwa by Shaykh Ibn ‘Uthaymeen who said: The first category is those which have no tangible substance (and can only be seen by running them through a machine), as I was told is the case with pictures on video tapes. There is no ruling at all concerning these, and they do not come under the prohibition at all. Hence the scholars who forbid making pictures with cameras on paper (photographs) permitted this (video pictures), and said that there is nothing wrong with this. Then it was asked, is it permissible to film lectures which are given in the mosques? The (scholarly) view was that it is better not to do that, because it may disturb the worshippers and because they may film things that may not be appropriate, and so on. End of quote, (See Al-Sharh al-Mumti’, 2/197-199)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: What is the ruling on videotaping celebrations, conferences and seminars?
He replied: If there is the hope that people may benefit from the videotaping of the party, seminar or Islamic meeting in which there is the call to Allaah, and it is believed that this is most likely to serve a good purpose and that this videotaping will be good and will benefit the people, then there is nothing wrong with that in sha Allaah. End quote from Fataawa Islamiyyah (4/367).
So in accordance to the rulings of the Scholars it is permissible insha-Allah so long as it is for a good purpose.
And Allah knows best...
A; All-Praise is due to Allah,
It was stated in a Fatwa by Shaykh Ibn ‘Uthaymeen who said: The first category is those which have no tangible substance (and can only be seen by running them through a machine), as I was told is the case with pictures on video tapes. There is no ruling at all concerning these, and they do not come under the prohibition at all. Hence the scholars who forbid making pictures with cameras on paper (photographs) permitted this (video pictures), and said that there is nothing wrong with this. Then it was asked, is it permissible to film lectures which are given in the mosques? The (scholarly) view was that it is better not to do that, because it may disturb the worshippers and because they may film things that may not be appropriate, and so on. End of quote, (See Al-Sharh al-Mumti’, 2/197-199)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: What is the ruling on videotaping celebrations, conferences and seminars?
He replied: If there is the hope that people may benefit from the videotaping of the party, seminar or Islamic meeting in which there is the call to Allaah, and it is believed that this is most likely to serve a good purpose and that this videotaping will be good and will benefit the people, then there is nothing wrong with that in sha Allaah. End quote from Fataawa Islamiyyah (4/367).
So in accordance to the rulings of the Scholars it is permissible insha-Allah so long as it is for a good purpose.
And Allah knows best...
Saturday, 8 October 2011
Interoperation of dreams.
Q; aah only bad dreams?..how if good dreams its good to interpret it?
A; All-Praise is due to Allah,
It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “If any one of you sees a dream that he likes, it is from Allaah, so let him praise Allaah for it and tell people about it. But if he sees something other than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”
(Narrated by al-Bukhaari, 7045).
It is not permissible to speak about or mention to any person about bad dreams evidently as stated in the hadith above, also the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people about it.”
(Narrated by Muslim, 2263).
But as for good dreams by all means yes their is no harm in regards to telling people about it, it must be of amongst those people whom are beloved to you and that are religiously committed. As for asking about the Tafsir of it, this is also permissible so long as one forwards it to some one whom is amongst the Scholars in that field. They have to have sound knowledge to be able to give such a Fatwa on such matters (not just any person who claims to have the knowledge).
It was stated in Fath al-Baari, 12/369: According to a hadeeth narrated from Abu Razeen by al-Tirmidhi, he should not tell anybody about it except a very close friend who loves him very much, or who is very wise. According to another report, he should not talk about it except to one who is wise or one who is dear to him. According to another report, he should not tell of his dream except to a scholar or one who will give sincere advice. Al-Qaadi Abu Bakr ibn al-‘Arabi said: as for the scholar, he will interpret it in a good way for him as much as he can, and the one who will give him sincere advice will teach him something that will be of benefit to him and will help him to do that. The one who is wise is the one who knows how to interpret it and will tell him only that which will help him, otherwise he will keep quiet. The one who is dear, if he knows something good he will say it, and if he does not know or he is in doubt, he will keep quiet. End of quote.
Shaykh al-Sa’di said: Knowledge of dream interpretation is one of the branches of Islamic knowledge and a person will be rewarded for learning it and teaching it. Interpreting dreams comes under the heading of fatwas, because Yoosuf used a verb related to the word fatwa when he said to the two young men in prison, “Thus is the case judged concerning which you both did inquire (tastaftiyaan)” [Yoosuf 12:41], and the king said to Yoosuf, using a word from the same root, “Explain to me (aftooni) my dream” [Yoosuf 12:43], and the young man said to Yoosuf (interpretation of the meaning): “Explain to us [aftinaa] (the dream) of seven fat cows” [Yoosuf 12:46]. So it is not permissible to interpret dreams without knowledge. End quote. (Tafseer al-Sa’di, 1/407)
Imaam al-Baghawi said: Know that the interpretation of dreams falls into various categories. Dreams may be interpreted in the light of the Qur’aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites. (Sharh al-Sunnah, 12/220)
And this is what one should do in regards to dreams according to the Sharia'.
And Allah knows best...
A; All-Praise is due to Allah,
It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “If any one of you sees a dream that he likes, it is from Allaah, so let him praise Allaah for it and tell people about it. But if he sees something other than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”
(Narrated by al-Bukhaari, 7045).
It is not permissible to speak about or mention to any person about bad dreams evidently as stated in the hadith above, also the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people about it.”
(Narrated by Muslim, 2263).
But as for good dreams by all means yes their is no harm in regards to telling people about it, it must be of amongst those people whom are beloved to you and that are religiously committed. As for asking about the Tafsir of it, this is also permissible so long as one forwards it to some one whom is amongst the Scholars in that field. They have to have sound knowledge to be able to give such a Fatwa on such matters (not just any person who claims to have the knowledge).
It was stated in Fath al-Baari, 12/369: According to a hadeeth narrated from Abu Razeen by al-Tirmidhi, he should not tell anybody about it except a very close friend who loves him very much, or who is very wise. According to another report, he should not talk about it except to one who is wise or one who is dear to him. According to another report, he should not tell of his dream except to a scholar or one who will give sincere advice. Al-Qaadi Abu Bakr ibn al-‘Arabi said: as for the scholar, he will interpret it in a good way for him as much as he can, and the one who will give him sincere advice will teach him something that will be of benefit to him and will help him to do that. The one who is wise is the one who knows how to interpret it and will tell him only that which will help him, otherwise he will keep quiet. The one who is dear, if he knows something good he will say it, and if he does not know or he is in doubt, he will keep quiet. End of quote.
Shaykh al-Sa’di said: Knowledge of dream interpretation is one of the branches of Islamic knowledge and a person will be rewarded for learning it and teaching it. Interpreting dreams comes under the heading of fatwas, because Yoosuf used a verb related to the word fatwa when he said to the two young men in prison, “Thus is the case judged concerning which you both did inquire (tastaftiyaan)” [Yoosuf 12:41], and the king said to Yoosuf, using a word from the same root, “Explain to me (aftooni) my dream” [Yoosuf 12:43], and the young man said to Yoosuf (interpretation of the meaning): “Explain to us [aftinaa] (the dream) of seven fat cows” [Yoosuf 12:46]. So it is not permissible to interpret dreams without knowledge. End quote. (Tafseer al-Sa’di, 1/407)
Imaam al-Baghawi said: Know that the interpretation of dreams falls into various categories. Dreams may be interpreted in the light of the Qur’aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites. (Sharh al-Sunnah, 12/220)
And this is what one should do in regards to dreams according to the Sharia'.
And Allah knows best...
Wednesday, 21 September 2011
Ruling on Birthdays.
Q; Did the prophet (SAW) ever mentioned anything like 'birthday' celebration, was it mentioned to him and what was his response when asked about celebrating? Is it possible that our lives be totally religiously based?
A; All-Praise is due to Allah,
With regard to celebrating birthdays, it should be noted that Allah The Exalted and the Prophet (peace and blessings of Allaah be upon him) did not tell us to celebrate this day, and he himself (peace and blessings of Allaah be upon him) did not celebrate it, nor did his companions (may Allaah be pleased with them). They loved the Prophet (peace and blessings of Allaah be upon him) far more than we do, yet despite that they did not celebrate this day. Hence we do not celebrate this day, in obedience to the command of Allaah Who has commanded us to follow the commands of His Prophet. Allaah says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)” [al-Hashr 59:7]
And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to adhere to my Sunnah [way] and the way of the Rightly-Guided khaleefahs. Adhere to it and cling tightly to it. And beware of newly-invented matters [in religion], for every newly-invented matter is an innovation and every innovation is a going-astray.” (Narrated by Abu Dawood, al-Sunnah, 3991; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 3851).
The extent to which a person loves the Messenger of Allaah (peace and blessings of Allaah be upon him) is to be seen in how he follows him with regard to all that he commanded or forbade. That includes following him in not celebrating the day on which he was born.
Whoever wants to venerate the day on which the Prophet (peace and blessings of Allaah be upon him) was born should follow the alternative that is based on Islamic evidence, which is that one should fast on Mondays, not just the day that he was born but every Monday.
It was narrated from Abu Qutaadah al-Ansaari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on Mondays. He said, “On that day I was born and on that day the Revelation came to me.” (Narrated by Muslim, 1978). On Thursdays deeds are taken up and shown to Allaah.
So any of these things which are intended as rituals
or acts of worship aimed at drawing closer to Allaah or glorifying Him
in order to earn reward, or which involve imitating the people of Jaahiliyyah
or any other groups of kaafirs, is a prohibited bid’ah, an innovation
which comes under the general meaning of the hadeeth: “Whoever innovates
something in this matter of ours (Islam) that is not part of it, will
have it rejected.” (Narrated by al-Bukhaari and Muslim).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Similarly it is forbidden for the Muslims to imitate the kuffaar by holding parties on these occasions, or exchanging gifts, or distributing sweets or other foods, or taking time off work and so on, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Shaykh al-Islam Ibn Taymiyah said in his book Iqtida’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: Imitating them on some of their festivals implies that one is happy with the falsehood they are following, and that could make them (the non-Muslims) take this opportunity to mislead those who are weak in faith. End quote.
Those who do any of these things are sinning, whether they do it to go along with them, or to be friendly towards them, or because they feel too shy (to refuse to join in) or any other reason, because it is a kind of compromising the religion of Allah to please others, and it is a means of lifting the spirits of the kuffaar and making them proud of their religion,
End quote from Fataawa Ibn ‘Uthaymeen, 3/44
Conclusion: celebrating birthday was not prescribed by Allaah or by the Messenger of Allaah (peace and blessings of Allaah be upon him), so it is not permissible for the Muslims to celebrate his birthday, in obedience to the command of Allaah and the command of His Prophet (peace and blessings of Allaah be upon him).
We ask Allaah to guide us all to the Straight Path.
And Allaah knows best...
A; All-Praise is due to Allah,
With regard to celebrating birthdays, it should be noted that Allah The Exalted and the Prophet (peace and blessings of Allaah be upon him) did not tell us to celebrate this day, and he himself (peace and blessings of Allaah be upon him) did not celebrate it, nor did his companions (may Allaah be pleased with them). They loved the Prophet (peace and blessings of Allaah be upon him) far more than we do, yet despite that they did not celebrate this day. Hence we do not celebrate this day, in obedience to the command of Allaah Who has commanded us to follow the commands of His Prophet. Allaah says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)” [al-Hashr 59:7]
And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to adhere to my Sunnah [way] and the way of the Rightly-Guided khaleefahs. Adhere to it and cling tightly to it. And beware of newly-invented matters [in religion], for every newly-invented matter is an innovation and every innovation is a going-astray.” (Narrated by Abu Dawood, al-Sunnah, 3991; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 3851).
The extent to which a person loves the Messenger of Allaah (peace and blessings of Allaah be upon him) is to be seen in how he follows him with regard to all that he commanded or forbade. That includes following him in not celebrating the day on which he was born.
Whoever wants to venerate the day on which the Prophet (peace and blessings of Allaah be upon him) was born should follow the alternative that is based on Islamic evidence, which is that one should fast on Mondays, not just the day that he was born but every Monday.
It was narrated from Abu Qutaadah al-Ansaari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on Mondays. He said, “On that day I was born and on that day the Revelation came to me.” (Narrated by Muslim, 1978). On Thursdays deeds are taken up and shown to Allaah.
So any of these things which are intended as rituals
or acts of worship aimed at drawing closer to Allaah or glorifying Him
in order to earn reward, or which involve imitating the people of Jaahiliyyah
or any other groups of kaafirs, is a prohibited bid’ah, an innovation
which comes under the general meaning of the hadeeth: “Whoever innovates
something in this matter of ours (Islam) that is not part of it, will
have it rejected.” (Narrated by al-Bukhaari and Muslim).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Similarly it is forbidden for the Muslims to imitate the kuffaar by holding parties on these occasions, or exchanging gifts, or distributing sweets or other foods, or taking time off work and so on, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Shaykh al-Islam Ibn Taymiyah said in his book Iqtida’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: Imitating them on some of their festivals implies that one is happy with the falsehood they are following, and that could make them (the non-Muslims) take this opportunity to mislead those who are weak in faith. End quote.
Those who do any of these things are sinning, whether they do it to go along with them, or to be friendly towards them, or because they feel too shy (to refuse to join in) or any other reason, because it is a kind of compromising the religion of Allah to please others, and it is a means of lifting the spirits of the kuffaar and making them proud of their religion,
End quote from Fataawa Ibn ‘Uthaymeen, 3/44
Conclusion: celebrating birthday was not prescribed by Allaah or by the Messenger of Allaah (peace and blessings of Allaah be upon him), so it is not permissible for the Muslims to celebrate his birthday, in obedience to the command of Allaah and the command of His Prophet (peace and blessings of Allaah be upon him).
We ask Allaah to guide us all to the Straight Path.
And Allaah knows best...
Wednesday, 7 September 2011
Ruling on Facebook.
Q; What is the ruling on Facebook?
A; All-Praise is due to Allah,
Facebook is one of the most popular modern communicational internet based sites around today. Due to its popularity a large amount of the Muslim community use this site to comunicate with their family and friends in their city and around the world. But the question lies is this site a permissible tool to use as a Muslim. This topic has been discussed amongst many of our modern day Daa'eies (Callers to Allah 'Sheikh's') and some view that it is permissible and some view that it is totally Haram, in general it has caused more damage to our community then it has done good.
We have some reports of it damaging relationships of our brother and sisters and has caused a big fitnah amongst our youth from issues of zina to violence, People meeting others socializing seeking desire and pleasure from one another and also using it to organize youth gang fights and bad gatherings that involve violent behavior.
It is also a platform that misguides Muslims seeking knowledge from unreliable sources that have no Scholarly background or are deviants of a misguided sects calling people to their misguided ways..
This does not mean that I view Facebook as being completely Haram, but there are certain conditions that one should follow as a Muslim in order to protect themselves from Fitnah, and they are as follows-
1-If one is going to use Facebook to socialize with the opposite sex then I suggest you either delete these people off your account or if you can not avoid this then it is better you not have a Facebook account. Baring in mind that speaking with the opposite sex for Islamic Sharia' issues is permissible so long as they are Sheikhs or students of knowledge then this is fine insha-Allah, because the Companions of the Prophet (May Allah's peace and blessings be upon him) used to confront Aa'iesha (May Allah be pleased with her) for religious matters.
2-It is preferred that one does not show their picture or pictures, and this is where allot of the Fitnah starts. As a general rule photo's are Haram except in certain circumstances such as government security where one is obliged to have a photo ID, and this is a common customary law that is practiced in every country around the world which makes it inevitably impossible for one to avoid.
As for the ruling of photos it was stated in Fataawa al-Lajnah al-Daa’imah, 1/456-457:
The basic principle concerning making pictures of any animate being, whether it is a human or any animal, is that it is haraam, whether the pictures are three-dimensional or are drawn on paper, cloth or walls, etc., or are photographs (taken with a camera), because of the reports in the saheeh ahaadeeth which state that that is not allowed, and threaten the one who does that with a painful torment, and because they may lead to shirk in the form of standing respectfully before them, humbling oneself before them, drawing close to them and venerating them in a manner that is only befitting for Allaah. They are also forbidden because this is a kind of trying to match the creation of Allaah, and because of the temptation inherent in some of them, such as pictures of actresses and naked women, and so-called beauty queens.
Among the ahaadeeth which state that this is haraam and that it is a major sin is the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever makes an image in this world will be told to breathe the soul into it on the Day of Resurrection, and he will never be able to do that.’” (Narrated by al-Bukhaari and Muslim). He [Ibn ‘Abbaas (may Allaah be pleased with him)] also narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Every image-maker will be in the Fire, and every image that he made will be made to appear to him and will torment him in Hell.” Ibn ‘Abbaas said: “If you must do that, then make trees and things that have no soul.” (Narrated by al-Bukhaari and Muslim). The general meaning of the ahaadeeth is that it is absolutely forbidden to make images of anything that has a soul. (End of quote)
3-That Facebook does not make one lazy of their obligations to their Lord. For example one must not allow there Prayer to laps on it prescribed time allowing one to enter into sin, Allah The-Exalted said, (in a translation close to the meaning) So woe to those who pray,[But] who are heedless of their prayer (Who delay their Salat from their stated fixed times.) (107/4-5)
Ibn Kathir said in his Tafsir about these two verses, They are those people who pray and adhere to the prayer, yet they are mindless of it. This may either be referring to its act entirely, as Ibn `Abbas said, or it may be referring to performing it in its stipulated time that has been legislated Islamically. This means that the person prays it completely outside of its time.End of quote- (Tafsir Ibn Kathir Surat Al-Maa'oun)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: With regard to the person who deliberately delays the prayer until after the time for it is over, or who sets his alarm clock late so that he will not get up on time, he is deliberately not praying, and he has committed a great evil according to all the scholars, but is this kufr [disbelief] or not?
Here there is a difference of opinion among the scholars:
If he does not deny that prayer is obligatory, then the majority of scholars say that he is not committing major kufr in this case.
Some of the scholars were of the view that this is major kufr which puts him beyond the pale of Islam, because the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk [associating others with Allaah] and kufr there stands his giving up prayer.” Narrated by Imam Muslim in his Saheeh, 82.
And the Prophet (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever gives up prayer is a kaafir [disbeliever].” Narrated by Imam Ahmad and the four authors of al-Sunan with a saheeh isnaad [sound chain of narrators]. And there is other evidence to support this.
It was also narrated from the Sahaabah [companions of the Prophet – may Allaah be pleased with them all].
The great Taabi’i ‘Abd-Allaah ibn Shaqeeq al-‘Aqeeli said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not think that omitting anything constituted kufr apart from prayer.”
With regard to delaying prayer, this may refer to two things:
1 – Delaying prayer until the time for that prayer is over. We have explained the ruling on this above.
2 – Delaying the prayer until the end of the time for that prayer. (end of quote)
See al-Mawsoo’ah al-Fiqhiyyah, 10/6
Also it must not come in the way of other obligations that Allah has prescribed for the believers such as sending time with one family or reading the Quran etc...
4-That it is not a place for one to gather Islamic knowledge from: this does not mean that all the stuff is untrustworthy information, there are two Facebook pages that come in mind that are very reliable sources for Islamic knowledge and they are as follow-
http://www.facebook.com/islamquestionanswer
or- http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.islamhouse.com%2Fp%2F180571&h=SAQC71IHUAQDY2tAycrlNTy8lzRJw71C2aSwUOAmYZyi0NQ
If any of the things that I have mentioned above can not be applied then I suggest one is better off without a Facebook account to be on the safe side as Abu Muhammad, Hasan bin Aliq the grandson of The Messenger of Allah (peace and blessings of Allaah be upon him) and his beloved one, he said, I memorized (the advice) from The Messenger of Allah (peace and blessings of Allaah be upon him), Turn away (avoid) from some doubtful matters and turn to something that is not doubtulf (obvious) (An-Nasai and At-Turmudzi; At-Turmudzi)
And Allah knows best...
A; All-Praise is due to Allah,
Facebook is one of the most popular modern communicational internet based sites around today. Due to its popularity a large amount of the Muslim community use this site to comunicate with their family and friends in their city and around the world. But the question lies is this site a permissible tool to use as a Muslim. This topic has been discussed amongst many of our modern day Daa'eies (Callers to Allah 'Sheikh's') and some view that it is permissible and some view that it is totally Haram, in general it has caused more damage to our community then it has done good.
We have some reports of it damaging relationships of our brother and sisters and has caused a big fitnah amongst our youth from issues of zina to violence, People meeting others socializing seeking desire and pleasure from one another and also using it to organize youth gang fights and bad gatherings that involve violent behavior.
It is also a platform that misguides Muslims seeking knowledge from unreliable sources that have no Scholarly background or are deviants of a misguided sects calling people to their misguided ways..
This does not mean that I view Facebook as being completely Haram, but there are certain conditions that one should follow as a Muslim in order to protect themselves from Fitnah, and they are as follows-
1-If one is going to use Facebook to socialize with the opposite sex then I suggest you either delete these people off your account or if you can not avoid this then it is better you not have a Facebook account. Baring in mind that speaking with the opposite sex for Islamic Sharia' issues is permissible so long as they are Sheikhs or students of knowledge then this is fine insha-Allah, because the Companions of the Prophet (May Allah's peace and blessings be upon him) used to confront Aa'iesha (May Allah be pleased with her) for religious matters.
2-It is preferred that one does not show their picture or pictures, and this is where allot of the Fitnah starts. As a general rule photo's are Haram except in certain circumstances such as government security where one is obliged to have a photo ID, and this is a common customary law that is practiced in every country around the world which makes it inevitably impossible for one to avoid.
As for the ruling of photos it was stated in Fataawa al-Lajnah al-Daa’imah, 1/456-457:
The basic principle concerning making pictures of any animate being, whether it is a human or any animal, is that it is haraam, whether the pictures are three-dimensional or are drawn on paper, cloth or walls, etc., or are photographs (taken with a camera), because of the reports in the saheeh ahaadeeth which state that that is not allowed, and threaten the one who does that with a painful torment, and because they may lead to shirk in the form of standing respectfully before them, humbling oneself before them, drawing close to them and venerating them in a manner that is only befitting for Allaah. They are also forbidden because this is a kind of trying to match the creation of Allaah, and because of the temptation inherent in some of them, such as pictures of actresses and naked women, and so-called beauty queens.
Among the ahaadeeth which state that this is haraam and that it is a major sin is the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever makes an image in this world will be told to breathe the soul into it on the Day of Resurrection, and he will never be able to do that.’” (Narrated by al-Bukhaari and Muslim). He [Ibn ‘Abbaas (may Allaah be pleased with him)] also narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Every image-maker will be in the Fire, and every image that he made will be made to appear to him and will torment him in Hell.” Ibn ‘Abbaas said: “If you must do that, then make trees and things that have no soul.” (Narrated by al-Bukhaari and Muslim). The general meaning of the ahaadeeth is that it is absolutely forbidden to make images of anything that has a soul. (End of quote)
3-That Facebook does not make one lazy of their obligations to their Lord. For example one must not allow there Prayer to laps on it prescribed time allowing one to enter into sin, Allah The-Exalted said, (in a translation close to the meaning) So woe to those who pray,[But] who are heedless of their prayer (Who delay their Salat from their stated fixed times.) (107/4-5)
Ibn Kathir said in his Tafsir about these two verses, They are those people who pray and adhere to the prayer, yet they are mindless of it. This may either be referring to its act entirely, as Ibn `Abbas said, or it may be referring to performing it in its stipulated time that has been legislated Islamically. This means that the person prays it completely outside of its time.End of quote- (Tafsir Ibn Kathir Surat Al-Maa'oun)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: With regard to the person who deliberately delays the prayer until after the time for it is over, or who sets his alarm clock late so that he will not get up on time, he is deliberately not praying, and he has committed a great evil according to all the scholars, but is this kufr [disbelief] or not?
Here there is a difference of opinion among the scholars:
If he does not deny that prayer is obligatory, then the majority of scholars say that he is not committing major kufr in this case.
Some of the scholars were of the view that this is major kufr which puts him beyond the pale of Islam, because the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk [associating others with Allaah] and kufr there stands his giving up prayer.” Narrated by Imam Muslim in his Saheeh, 82.
And the Prophet (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever gives up prayer is a kaafir [disbeliever].” Narrated by Imam Ahmad and the four authors of al-Sunan with a saheeh isnaad [sound chain of narrators]. And there is other evidence to support this.
It was also narrated from the Sahaabah [companions of the Prophet – may Allaah be pleased with them all].
The great Taabi’i ‘Abd-Allaah ibn Shaqeeq al-‘Aqeeli said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not think that omitting anything constituted kufr apart from prayer.”
With regard to delaying prayer, this may refer to two things:
1 – Delaying prayer until the time for that prayer is over. We have explained the ruling on this above.
2 – Delaying the prayer until the end of the time for that prayer. (end of quote)
See al-Mawsoo’ah al-Fiqhiyyah, 10/6
Also it must not come in the way of other obligations that Allah has prescribed for the believers such as sending time with one family or reading the Quran etc...
4-That it is not a place for one to gather Islamic knowledge from: this does not mean that all the stuff is untrustworthy information, there are two Facebook pages that come in mind that are very reliable sources for Islamic knowledge and they are as follow-
http://www.facebook.com/islamquestionanswer
or- http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.islamhouse.com%2Fp%2F180571&h=SAQC71IHUAQDY2tAycrlNTy8lzRJw71C2aSwUOAmYZyi0NQ
If any of the things that I have mentioned above can not be applied then I suggest one is better off without a Facebook account to be on the safe side as Abu Muhammad, Hasan bin Aliq the grandson of The Messenger of Allah (peace and blessings of Allaah be upon him) and his beloved one, he said, I memorized (the advice) from The Messenger of Allah (peace and blessings of Allaah be upon him), Turn away (avoid) from some doubtful matters and turn to something that is not doubtulf (obvious) (An-Nasai and At-Turmudzi; At-Turmudzi)
And Allah knows best...
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