Al-Sifat (the Attributes of Allah)

( Part No : 3,Page No:170) The twelfth question of Fatwa No. 5741 Q 12: I read in the book of Tawdih Al-`Aqidah Al-Mufidah Fi `Ilm Al-Tawhid, that is a commentary by Shaykh Husayn Abdul-Rahim on Al-Mazidah that was written by Ahmad Al-Dardir. It is the second part of the course of the fourth year in the prepatory stage in Al-Azhar institutes. This fourth edition was verified also by Musa Ahmad, V. 4, on 1363 A.H, 1963 A.D. In this book, I read that the Attributes of Allah (may He be Exalted) are twenty Attributes in the saying of a certain group as Al-Raziyah. In another saying Imam Al-Ash`ary and those who adopted his views said that the Attributes of Allah are thirteen Attributes. What is agreed upon according to this book is seven Attributes that are the Attributes of Al-Ma’any (the meanings). We would like to know what is incumbent upon us with regard to the Attributes of Allah and their number if they are seven, thirteen or twenty. If they are twenty Attributes, what is the meaning of His being Potent and Living. Are these books proper for studying the sound creed? I doubt such books, because the author of Al-Mazidah is Ash’ary. I would like to follow the example of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim community). I do not like to imitate Al-Asha`irah or others. Guide me to a book that talks about the Attributes of Allah according to the creed of Ahl-ul-Sunnah (those adhering to the Sunnah)! A: `Aqidah of Ahl-ul-Sunnah wal-Jama`ah is that Allah is described with the Attributes of Perfection. ( Part No : 3,Page No:171) Moreover, Allah should be described with what He described Himself with in the Qur’an and what His Messenger (peace be upon him) described Him without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Takyif (questioning Allah’s Attributes or Tamthil (likening Allah’s Attributes to those of His Creation) according to His saying:Saying that they are twenty, seven or thirteen has no basis and contradicts the Qur’an, Sunnah and consensus of Muslim Ummah (nation). The book you have mentioned is not reliable. You can read the book called Al-’Aqidah Al-Wasitiyyah by Ibn Taymiyyah with the commentary of Muhammad Khalil Al-Harras. You can also read Al-Tadmuriyah and Al-Hamawiyah both written by Shaykh Al-Isalm Ibn Taymiyyah. These three books have pointed out the creed of Ahl-ul-Sunnah (those adhering to the Sunnah) concerning the Names and Attributes of Allah and refuted the allegations of their opponents. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta Click here to download the book by Shiekh Harras Click here to download the book Aqidah Al Hamawiyah   Permanent Committee for Scholarly Research and Ifta’     Member Committee Deputy Chairman The Chairman `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz source http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=839&PageNo=1&BookID=7

 

Best Times to make Du’a

There are certain times dua (supplication) is more likely to be accepted by Allah (Subhanahu wa Ta’ala) as mentioned by Prophet (salAllahu alayhi wasalam). These times are as follows:

 

1. The Last Third Of The Night

Abu Hurairah (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘In the last third of every night our Rabb (Cherisher and Sustainer) (Allah (Subhanahu wa Ta’ala)) descends to the lowermost heaven and says; “Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?.”‘ [Sahih al-Bukhari, Hadith Qudsi]

Amr ibn Absah narrated that the Prophet said: ‘The closest any worshipper can be to His Lord is during the last part of the night, so if you can be amongst those who remember Allah at that time, then do so.’ [at-Tirmidhi, an-Nasa'i, al-Hakim - Sahih]

2. Late at night

When people are sleeping and busy with worldly pleasures Allah (Subhanahu wa Ta’ala) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (Subhanahu wa Ta’ala) for whatever they need.

The Prophet (salAllahu alayhi wasalam) said: ‘There is at night an hour, no Muslim happens to be asking Allah any matter of this world or the Hereafter, except that he will be given it, and this (occurs) every night.’ [Muslim #757]

3. Between Adhan and Iqamah

Anas (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘A supplication made between the Adhan and Iqama is not rejected.’ [Ahmad, abu Dawud #521, at-Tirmidhi #212, Sahih al-Jami #3408, an-Nasai and Ibn Hibban graded it sahih (sound)]

4. An Hour o n Friday

Narrated Abu Hurairah (radiAllahu anhu): Allah’s Messenger (salAllahu alayhi wasalam) talked about Friday and said: ‘There is an hour o n Friday and if a Muslim gets it while offering Salat (prayer) and asks something from Allah (Subhanahu wa Ta’ala), then Allah (Subhanahu wa Ta’ala) will definitely meet his demand.’ And he (the Prophet (salAllahu alayhi wasalam) pointed out the shortness of that particular time with his hands. [Sahih al-Bukhari]

Some have said that this hour is from the time the Imam (prayer’s leader) enters the mosque o n Friday’s prayer until the prayer is over (ie between the two khutbahs), whereas others have said that it is the last hour of the day (ie after the Asr prayer until the Maghrib prayer).
(Note: when we say an hour here we do not mean the hour everyone knows (60 minutes) but an unspecified period of time because the time counters which we use today came after the Prophet (salAllahu alayhi wasalam) had died.

5. While Drinking Zamzam Water

Jaber (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘Zamzam water is for what it is drunk for.’ [Ahmad 3: 357 and Ibn Majah #3062]

This means that when you drink Zamzam water you may ask Allah (Subhanahu wa Ta’ala) for anything you like to gain or benefit from this water such as healing from illness…. etc.

6. While Prostrating

Abu Hurairah (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam), said: ‘The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah (Subhanahu wa Ta’ala) much in it. [Muslim, abu Dawud, an-Nasa'i and others, Sahih al-Jami #1175]

When a Muslim is in his Salat (prayer) he is facing Allah (Subhanahu wa Ta’ala) and when he prostrates he is the nearest he can be to Allah (Subhanahu wa Ta’ala) so it is best to invoke Allah (Subhanahu wa Ta’ala) at this time. It is said that while in prostration, o ne should not ask for worldy needs (ie a nice car, a new job, etc), but for the Hereafter.

7. When Waking Up at Night

Narrated Ubada Bin As-Samit that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘Whomever wakes up at night and says La ilaha illallahu wahdahu la shrika lahu lahulmulku, wa lahul hamdu, wa huwa ala kulli shai’in qadir. Alhamdu lillahi, wa subhanallahi wa la ilaha illallahu, wallah akbir, wa la hawla wala quwata illa billah (none has the right to be worshipped but Allah (Subhanahu wa Ta’ala) He is the o nly o ne who has no partners. His is the kingdom and all the praises are for Allah (Subhanahu wa Ta’ala) All the glories are for Allah (Subhanahu wa Ta’ala) And none has the right to be worshipped but Allah (Subhanahu wa Ta’ala) and Allah (Subhanahu wa Ta’ala) is the most Great and there is neither might nor power except with Allah (Subhanahu wa Ta’ala) and then says, Allahumma ighfir li (O Allah! Forgive me) or invokes Allah (Subhanahu wa Ta’ala), he will be responded to and if he makes ablution and performs Salat (prayer), his Salat (prayer) will be accepted. [Sahih al-Bukhari]

8. At The End Of The Obligatory Salat:

Narrated Abu Omamah (radiAllahu anhu): that Allah’s Messenger (salAllahu alayhi wasalam) was asked, O Messenger of Allah, which supplication is heard (by Allah (Subhanahu wa Ta’ala), he said the end of the night and at the end of the obligatory Salat (prayer) [at-Tirmidhi]

This time is after saying ‘At-tahyat’ , and before making Tasleem (finishing prayer)

9. The Night Of ‘Qadr’ (Decree)

This night is the greatest night of the year. This is the night which the almighty Allah (Subhanahu wa Ta’ala) said about it, “The night of Al-Qadar (Decree) is better than a thousand months.” [Surah al-Qadr, 97: 3]

The Night of Decree is o ne of the odd nights of the last ten nights of the blessed month of Ramadan. The angels descend down to the earth, and the earth is overwhelmed with peace and serenity until the break of dawn and when he doors of Paradise are opened, the worshipper is encouraged to turn to Allah to ask for his needs for this world and the Hereafter.

10. During The Rain

Narrated Sahel Ibn Sa’ad (radiAllahu anhu): that the Messenger of Allah (salAllahu alayhi wasalam) said: ‘Two will not be rejected, Supplication when the Adhan (call of prayer) is being called, and at the time of the rain’. [Al-Hakim 2: 114, and Abu Dawud #2540, ibn Majah]

‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’ [reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]

The time of the rain is a time of mercy from Allah (Subhanahu wa Ta’ala) so, o ne should take advantage of this time when Allah (Subhanahu wa Ta’ala) is having mercy o n His slaves.

11. At the Adhan

‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’ [reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]

In another hadith; ‘When the prayer is called, the doors of the skies are opened, and the du’a is answered’ [al-Tayalisi in his Musnad #2106, al-Sahihah #1413]

12. The o ne Who Is Suffering Injustice and Opression

The Messenger of Allah (salAllahu alayhi wasalam) said to Mua’ad Ibn Jabal (radiAllahu anhu), ‘Beware of the supplication of the unjustly treated, because there is no shelter or veil between it (the supplication of the o ne who is suffering injustice) and Allah (Subhanahu wa Ta’ala)’ [Sahih Al-Bukhari and Muslim]

The prophet (salAllahu alayhi wasalam) declared, ‘Three men whose dua is never rejected (by Allah) are: the fasting person until he breaks his fast (in another narration, when he breaks fast), the just ruler and the o ne who is oppressed.’
[Ahmad, at-Tirmidhi - Hasan]

In another hadith; The Prophet (salAllahu alayhi wasalam) declared: ‘Three du’as are surely answered: The du’a of the oppressed, the du’a of the traveler, and the du’a of the father/mother (upon their child)’

The o ne who is suffering injustice is heard by Allah (Subhanahu wa Ta’ala) when he invokes Allah (Subhanahu wa Ta’ala) to retain his rights from the unjust o ne or oppressor. Allah (Subhanahu wa Ta’ala) has sworn to help the o ne who is suffering from injustice sooner or later as the Messenger of Allah (salAllahu alayhi wasalam) said.

13. The Traveler

The Messenger of Allah (salAllahu alayhi wasalam) said; Three supplications will not be rejected (by Allah (Subhanahu wa Ta’ala)), the supplication of the parent for his child, the supplication of the o ne who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]

During travel supplication is heard by Allah (Subhanahu wa Ta’ala) if the trip is for a good reason, but if the trip is for a bad intention or to perform illegal things (making sins) this will not apply to it.

14. The Parent’s Supplication for their Child

The Messenger of Allah (salAllahu alayhi wasalam) said; Three supplications will not be rejected (by Allah (Subhanahu wa Ta’ala)), the supplication of the parent for his child, the supplication of the o ne who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]

15. Dua after praising Allah and giving salat o n the Prophet (salAllahu alayhi wasalam) in the tashahhud at the end of salat.

Narrated Faddalah ibn Ubayd (radiAllahu anhu): that the Messenger of Allah (salAllahu alayhi wasalam) said: ‘When anyone of you makes du’a, let him start by glorifying his Lord and praising Him, then let him send blessings upon the Prophet (salAllahu alayhi wasalam), then let him pray for whatever he wants’ [abu Dawud #1481, at-Tirmidhi #3477]

In another hadith; Baqiy ibn Mukhallid (radiAllahu anhu) narrated that that the Messenger of Allah (salAllahu alayhi wasalam) said: ‘Every du’a is not responded to until o ne sends blessings upon the Prophet (salAllahu alayhi wasalam)’ [al-Bayhaqi]

In another hadith; Umar (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi wasalam) said: ‘Du’a is detained between the heavens and the earth and no part of it is taken up until you send blessings upon your Prophet (salAllahu alayhi wasalam)’
[at-Tirmidhi #486]

After a person has finished his tashahhud and before saying the ’salam’, supplication at this time is o ne likely to be responded to. Ibn Mas’ud narrates: I was o nce praying, and the Prophet (salAllahu alayhi wasalam), Abu Bakr and Umar (were all present). When I sat down (in the final tashahhud), I praised Allah, then sent salams o n the Prophet, then started praying for myself. At this, the Prophet (salAllahu alayhi wasalam) said:‘Ask, and you shall be given it! Ask, and you shall be given it!’ [at-Tirmidhi #593 - hasan, Mishkat al-Misbah #931]

16. The dua of a Muslim for his absent brother or sister Muslim stemming from the heart.

The prophet (salAllahu alayhi wasalam) said:
‘There is no believing servant who supplicates for his brother in his absence where the angels do not say, ‘the same be for you” [Muslim]

17. Dua o n the Day of Arafat

The Messenger of Allah (salAllahu alayhi wasalam) said: ‘The best supplication is the supplication o n the day of Arafat’.[at-Tirmidhi and Malik]

The day of Arafat is the essence and pinnacle of Hajj. o n this great and momentous day, millions of worshippers gather together o n o ne plain, from every corner of the world, with o­nly o ne purpose in mind – to respone to the call of their Creator. During this auspicious day, Allah does not refuse the requests of His worshippers.

18. Dua during the month of Ramadan

Ramadan is month full of many blessings, thus the du’a of Ramadan is a blessed o ne. This can be inferred from the Prophet (salAllahu alayhi wasalam) saying: ‘When Ramadan comes, the Doors of Mercy (another narration says Paradise) are opened, and the doors of Hell are closed, and the Sahitans are locked up’ Thus, it is clear that du’a during Ramadan has a greater chance of being accepted, as the Gates of Paradise and Mercy are opened.
[Sahih al-Bukhari #1899, Muslim #1079 and others]

19. Dua when the Armies meet

When the Muslim is facing the enemy in battle, at this critical period, the du’a of a worshipper is accepted.

Sahl ibn Sa’d (radiAllahu anhu) narrtaed the the Prophet (salAllahu alayhi wasalam) said:
‘Two duas are never rejected, or rarely rejected: the du’a during the call for prayer, and the du’a during the clamity when the two armies attack each other’ [abu Dawud #2540, ibn Majah, al-Hakim]

In another narration: ‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’[reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]

20. When Muslims gather for the purpose of invoking and remembering Allah (Dhikrullah) .

The Prophet (salAllahu alayhi wasalam) said:
If a group of people sit together remembering Allah, the angels will circle them, mercy will shroud them, peace will descend o nto them and Allah will remember them among those with Him. [Muslim]

21. First Ten days of Dhul-Hijjah

The Prophet (salAllahu alayhi wasalam) said:
‘There are no days during which good deeds are more beloved to Allah than during these ten days’ [Sahih al-Bukhai #969 and others]

22. Dua when the heart reaches out to Allah and is ready to be totally sincere

23. At Midnight

Abu Umamah (radiAllahu anhu) said, the Prophet (salAllahu alayhi wasalam) was questioned; ‘Which du’a is heard (by Allah)?’ He answered, ‘At midnight and at the end of every obligatory prayer.’[at-Tirmidhi - Hasan]

25. Dua of people after the death of a person

In a long hadith, Umm Salamah (radiAllahu anha) narrated that the Prophet (salAllahu alayhi wasalam) said, when Abu Salamah had just passed away, and had closed his eyes,
‘Do not ask for yourselves anything but good, for the angels will say ‘Ameen’ to all that you ask for. O Allah, forgive Abu Salamah, and raise his ranks among those who are guided.’
[Muslim, abu Dawud, Ahmad]

26. Dua of the o ne fasting until he breaks his fast.

The Messenger of Allah (salAllahu alayhi wasalam) said; Three supplications will not be rejected (by Allah (Subhanahu wa Ta’ala)), the supplication of the parent for his child, the supplication of the o ne who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]

27. Dua of the o ne fasting at the time of breaking fast

The prophet (salAllahu alayhi wasalam) declared,
‘Three men whose dua is never rejected (by Allah) are: when a fasting person breaks fast (in another narration, the fasting person until he breaks his fast), the just ruler and the o ne who is oppressed.’ [Ahmad, at-Tirmidhi - Hasan]

29. Dua of a just Ruler

The prophet (salAllahu alayhi wasalam) declared,
‘Three men whose dua is never rejected (by Allah) are: the fasting person until he breaks his fast (in another narration, when he breaks fast), the just ruler and the o ne who is oppressed.’
[Ahmad, at-Tirmidhi - Hasan]

30. Dua of a son or daughter obedient to his or her parents

It is well known in the story narrated in hadith os three men who were trapped by a huge stone in a cave. o ne of them who was kind to kis parents asked Allah to remove the stone, and his du’a was answered. [Sahih al-Bukhari 3:36 #472]

31. Dua immediately after wudu

Umar ibn Al-Khattab reported that the Prophet (salAllahu alayhi wasalam) said:
‘There is not o ne of you that makes wudu, and does it perfectly, then says: I testify that there is no diety worthy of worship except Allah. he is Alone, having no partners. And I bear witness that Muhammad is His slave and messenger’, except that the eight gates of Paradise are opened for him, and he can enter into it through whichever o ne he pleases’
[Muslim #234, abu Dawud #162, Ahmad, an-Nasa'i]

Saying what has been mentioned in the hadith that is directly related to it (ablution)

32. Dua after stoning the Jamarat at Hajj

The stoning of the small Shaitan (jamrat sugra), or the middle Shaitan (jamrat wusta) pillars during Hajj.

It is narrated that the Prophet (salAllahu alayhi wasalam) would stone the small Jamarah (one of the three pillars that is stoned in the last days of Hajj), then face the qiblah, raise his hands, and make du’a for a long time. He would then stone the middle Jamarah and do the same. When he stoned the large Jamarah, he would depart without making any du’a. [Sahih al-Bukhari #1753 and others]

33. At the Crowing of a Rooster

Abu Hurairah (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi wasalam) said:
‘When you hear a rooster crowing, then ask Allah for His bounties, for it has seen an angel, and when you hear a donkey braying, then seek refuge in Allah from Shaitan, for it has seen a Shaitan’ [Sahih al-Bukhari, Muslim, Ahmad, Sahih al-Jami #611]

34. Du’a made inside the Ka’bah

The Ka’bah is a sanctuary that has no comparison in the entire world. The du’a of o ne who prays inside the hijr is considered as being made inside the ka’bah, as it is part of the house (Baitullah). [This is the semicircle to the right of the Ka'bah if you face the door, opposite to the Yemeni corner and the Black stone wall.]

Usamah ibn Zayd narrated, ‘When the Prophet (salAllahu alayhi wasalam) entered the House (Ka’bah), he made du’a in all of its corners [Muslim 2: 968 and others]

35. Du’a o n the mount of Safa or Marwah during Umrah or Hajj

It is narrated that the Prophet (salAllahu alayhi wasalam) would make long du’as at Safa and Marwah. [Muslim #1218 and others]

36. Dua at any of the holy sites.

37. While reciting Surah al-Fatihah

The Prophet (salAllahu alayhi wasalam) said that Allah the Exalted had said:
‘ I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks for. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. When he (the servant) says: Master of the Day of Judgment, He remarks: My servant has glorified Me, and sometimes He will say: My servant entrusted (his affairs) to Me. When he (the worshipper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious — not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for.
[Muslim 4: 395]

38. Saying ‘Ameen’ during prayer

After finishing the recitation of al-Fatihah, the saying of‘Ameen’ in congregation.
The Prophet (salAllahu alayhi wasalam) said: ‘When the Imam says ‘Ameen’, then recite it behind him (as well), because whoever’s Ameen coincides with the Ameen of the angels will have all of his sins forgiven.’ [Sahih al-Bukhari #780, Muslim #410 and others]

39. While visiting the sick, and dua made by the sick

Umm Salamah narrated that the Prophet (salAllahu alayhi wasalam) said:
‘When you visit the sick, or the dead then say good, because the angels say ‘Ameen’ to whatever you say [Muslim #2126]

Ali (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said:
‘When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.’ [at-Tirmidhi, abu Dawud]

Source: http://www.calgaryislam.com/imembers/displayarticle550.html

I worshiped Allaah for Fifty Years

Author: Al Haafidh adh Dhahabee

Topic: Treasures Reference: Siyar ‘Alaam an Nubalaa – more about reference here…

 

 Nasr ibn Mahmood al Balkhee said;

Ahmad ibn Harb stated: “I worshiped Allaah for fifty years, I wasn’t able to find the sweetness of worship until I forsook three things: 1. I forsook seeking the acceptance of people, so I was able to speak the truth.

 2. I forsook the companionship of the sinner, so I was able to accompany the righteous.

 3. I forsook the sweetness of the life of this world, so I was able to find the sweetness of the afterlife.

 

Source: http://www.subulassalaam.com/articles/article.cfm?article_id=69

Allaah’s Greatest Name

Reference: Tafseer Asmaa Allaah al Husnaa – more about reference here…

Some people believe that Allaah’s greatest name is a specific name is unknown except to those whom Allaah has specified with a Karaamah that is out of the ordinary. This is incorrect, for indeed Allaah the Elevated encouraged us to know His names and attributes and praised those who know them, understand them and supplicate to Allaah with them, whether it is a supplication of worship or a supplication of request. There is no doubt that Allaah’s greatest name is amongst them, rendered by Allaah for this reason. For Indeed He, the Lofty, is most generous without restriction, there is no limit to His generosity and graciousness, and He loves to be generous to His servants. Amongst His greatest generosity, is that he made Himself known to His servants with His beautiful names and lofty attributes.

It is correct that all His names are beautiful, and all of them are great, but His greatest name is:

-Every solitary name

-or every name that is combined with another

if they allude to all His Dhaatee attributes, Fi’lee attributes, or all the attributes.

For example; Allaah [solitary name], for it combines all the meanings of Uluheeyyah and all the attributes of perfection.

Al Hameed al Majeed [combined name], for al Hameed combines all the meanings of praiseworthiness and perfection for Allaah the Elevated. And al Majeed alludes to all the attributes of grandeur and majesty. Similar to it is; Al Jaleel al Hameed and al Ghanee al Kareem.

Likewise is; al Hayy al Qayoom, indeed al Hayy is one who has the perfect, grandest life which combines all the meaning of the Self. Al Qayoom is one who is self sufficient, not in need of all the creation, created all that is in existence, it is the name that combines all the attributes of action. Likewise is; al ‘Adheem al Kabeer, one who posses all the meanings of grandeur and loftiness, in His Self and names and attributes. He posses all the meanings of grandeur specified to him.

Similarly is your statement; yaa Dhal Jalaal wal Ikraam. For indeed al Jalaal are the attributes of magnificence, grandeur and perfection. And al Ikraam is His deveservance of love, humility and so on from His servants. So it is known by this that Allaah’s greatest name is a group noun [for lack of better translation: Ism Jins].

This is what the texts of the legislation and derivation signify, as is narrated in as Sunnan, that the Messenger of Allaah heard a man saying:

“O Alllah, I ask by that I bear witness that there is no deity worth of worship in truth other than You, al Ahad, as Samad, You beget not, nor were you begotten, and there is none co-equal or comparable to you…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name, the name in which is He is supplicated with, He responds, and if it is requested of Him, He gives.” [At Tirmidhi, Abu Dawood, Ibn Maajah and others]

There is another Hadeeth where a man supplicated saying:

“O Allaah I ask you, with that all praise if for You, there is no deity worthy of worship in truth other than you, al Mannaan, Badee’ as Samaawaat wal Ard, Dhul Jalaal wal Ikraam, Yaa Hayy, Yaa Qayoom…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name.” [At Tirmidhee, an Nasaa-ee and others]

Al ‘Allaamah ‘Abdur Rahmaan Ibn Naasir as Sa’dee

Reference: Tafseer Asmaa Allaah al Husnaa – more about reference here…

Some people believe that Allaah’s greatest name is a specific name is unknown except to those whom Allaah has specified with a Karaamah that is out of the ordinary. This is incorrect, for indeed Allaah the Elevated encouraged us to know His names and attributes and praised those who know them, understand them and supplicate to Allaah with them, whether it is a supplication of worship or a supplication of request. There is no doubt that Allaah’s greatest name is amongst them, rendered by Allaah for this reason. For Indeed He, the Lofty, is most generous without restriction, there is no limit to His generosity and graciousness, and He loves to be generous to His servants. Amongst His greatest generosity, is that he made Himself known to His servants with His beautiful names and lofty attributes.

It is correct that all His names are beautiful, and all of them are great, but His greatest name is:

-Every solitary name

-or every name that is combined with another

if they allude to all His Dhaatee attributes, Fi’lee attributes, or all the attributes.

For example; Allaah [solitary name], for it combines all the meanings of Uluheeyyah and all the attributes of perfection.

Al Hameed al Majeed [combined name], for al Hameed combines all the meanings of praiseworthiness and perfection for Allaah the Elevated. And al Majeed alludes to all the attributes of grandeur and majesty. Similar to it is; Al Jaleel al Hameed and al Ghanee al Kareem.

Likewise is; al Hayy al Qayoom, indeed al Hayy is one who has the perfect, grandest life which combines all the meaning of the Self. Al Qayoom is one who is self sufficient, not in need of all the creation, created all that is in existence, it is the name that combines all the attributes of action. Likewise is; al ‘Adheem al Kabeer, one who posses all the meanings of grandeur and loftiness, in His Self and names and attributes. He posses all the meanings of grandeur specified to him.

Similarly is your statement; yaa Dhal Jalaal wal Ikraam. For indeed al Jalaal are the attributes of magnificence, grandeur and perfection. And al Ikraam is His deveservance of love, humility and so on from His servants. So it is known by this that Allaah’s greatest name is a group noun [for lack of better translation: Ism Jins].

This is what the texts of the legislation and derivation signify, as is narrated in as Sunnan, that the Messenger of Allaah heard a man saying:

“O Alllah, I ask by that I bear witness that there is no deity worth of worship in truth other than You, al Ahad, as Samad, You beget not, nor were you begotten, and there is none co-equal or comparable to you…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name, the name in which is He is supplicated with, He responds, and if it is requested of Him, He gives.” [At Tirmidhi, Abu Dawood, Ibn Maajah and others]

There is another Hadeeth where a man supplicated saying:

“O Allaah I ask you, with that all praise if for You, there is no deity worthy of worship in truth other than you, al Mannaan, Badee’ as Samaawaat wal Ard, Dhul Jalaal wal Ikraam, Yaa Hayy, Yaa Qayoom…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name.” [At Tirmidhee, an Nasaa-ee and others]

Source:  http://www.subulassalaam.com/articles/article.cfm?article_id=110

Seeking forgiveness for a Mushrik

The second question of Fatwa no. 18456: Q 2: Is it permissible for a Muslim to ask Allah’s forgiveness for his dead parents who used to visit the graves and cook and eat food there at the graves of their family? They believed that this food is Sadaqah (voluntary charity) in behalf of the dead and they sought blessings through the Waliy (a pious person) buried in the shrine. My parents used to view Sufi leaders as Awliya’ (pious people) ( Part No : 1, Page No: 347) and might go to sorcerers and believe their myths. In fact, they did so thinking that these actions pertain to Islam because they never knew that these actions are prohibited. Thus, these actions were done out of ignorance and negligence, not out of stubbornness. What is the ruling of Islam on the person who commits Shirk (associating others with Allah in His Divinity or worship) out of ignorance and negligence and dies before knowing this reality? Will they abide in Hell forever? Is it permissible to ask Allah’s forgiveness for them? A: In their visits to the graves, if your parents seek relief from and invoke the dead apart from Allah, believe the sorcerers and die in such a state, it will not be permissible for you to ask Allah’s forgiveness for them. Allah (may He be Exalted) says, Having food at the graves and going to sorcerers without believing them, however, are misdeeds that do not prevent the Muslim to ask Allah’s forgiveness for their doers. On the other hand, anyone who supplicates to other than Allah and dies in such a state has died in Shirk and will be treated like a Mushrik (one who associates others with Allah in His Divinity or worship). If a Muslim commits such actions out of ignorance, his affairs will be left to the Will of Allah, and we only judge him according to the acts of Shirk he openly commits. ( Part No : 1, Page No: 348) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Source http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=9991&PageNo=1&BookID=7

Threat and Punishment to Polytheists

Q 2: why does Allah dispraise polytheism and threaten polytheists of everlasting punishment in Hellfire? A: Allah abhors polytheism and threatens polytheists that He will not forgive them and will cause them to undergo the perpetual residence in Hell if they die without repenting and quitting polytheism. Indeed, it is the most grievous sin and the greatest thing which Allah prohibited. Therefore, Allah (may He be Praised) informed us that He does not forgive its doer if he dies as a disbeliever and does not repent of his polytheistic actions. Moreover, his good deeds will be void, as none is more deviated than him. Allah (may He be Exalted) says, Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allâh (in worship), he has indeed invented a tremendous sin. And He also says, Verily joining others in worship with Allâh is a great Zûlm (wrong) indeed. So anyone who associates others with Allah is equating between the Creator and His creation and makes the creature a rival to Allah and assigns for him the acts of worship which they do not deserve. Therefore, Allah threatens its doer with perpetual residence in Hell. Allah (Glorified is He) says, And whatever you spend for spendings (e.g. in Sadaqah – charity for Allâh’s Cause) or whatever vow you make, be sure Allâh knows it all. And for the Zâlimûn (wrong-doers) there are no helpers. ( Part No : 1, Page No: 344) When the Prophet (peace be upon him) was asked, “Which sin is the greatest?” He said, “To make a rival to Allah although He created you.” It is said, “What is next?” He said, “To kill your children for fear that they join you in food.” It is said, “What is next?” It is said, “To have sex with the wife of your neighbor.” So Allah revealed, And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse. Source http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=9988&PageNo=1&BookID=7

Regarding boycotting pro-Zionist Companies?‏

In West_London_Dawah@yahoogroups.com, “Rasheed Abdullah” wrote:

 Bismillahi wa salaatu wa salaamu alaa rasulillah Alhamdulillah,

 we were very fortunate to have Shaykh Saalim at-Taweel spend five days here in California. In that time he went over the importance of following the Sunnah, sinning and what are the excuses that lift the blame of the sin, what wipes away the sin, the importance of istighfar, the hadeeth of forbidding oppression from hadeeth #24 of Arba’een an-Nawawi, plus questions and answers. From one of the more beneficial answers was the Shaykh’s nearly 50 minute answer to the question on boycotting. Here is an excerpt of the detailed answer as translated by Abu Muhammad al-Maghribi (he was the translator for the Shaykh during his visit): Question: Some of the companies, for example that support the Zionists and their like, such as McDonald’s and other big companies that supposedly support the Israeli state and so forth, should we boycott them? Answer: The answer, yes you can eat from them. Allah did not put it upon us that when we buy something from a person that we ask him, “What are you going to do with this money?” The Prophet (sallallahu alayhi wa sallam) used to deal with the Jews and they used to deal in ribaa and suht (evil). And they even tried to kill the Prophet (sallallahu alayhi wa sallam). And they poisoned his food. They were his enemies, but with all this, he didn’t boycott dealings with them. Boycotting in these things has no basis in Islaam. They put a hardship on the people. We shouldn’t worry about going to a restaurant and what they are going to do with the money we give them. You just make sure that what you buy is halaal and the money that you use is halaal. What that person does with the money is not up to you. If you say that you want to make sure of what he does with the money. Now, the one who gives the money, he has to ask, “What are you going to do with it?” And that one has to ask the one after him, “What are you going to do with it?” Then the other one will give the money to someone else and he’d have to ask, “What are you going to do with it?” And this will go on up till Yaumul Qiyaamah. (laughter from the gathering). Or do we ask (if we are the seller), “All of this money: where did you get it from?” (Let’s say) I have a car to sell. One person, he came to buy the car and I ask him, “From where did you get this money? And the one who gave it to you, where did he get the money? And the one who gave it to the one who gave it to the first one, who gave it to him?” until Aadam alayhi salaam (laughter from the gathering). Allah said he did not place upon you any haraj (hardship) in the deen. Just take what Allah has made lawful for you and stay away from what Allah has made unlawful. Many people spoke about boycotting and they make it difficult on the people: “don’t eat cheese, don’t drink milk,” and Allah didn’t command this. And we are in no need of this. Even the people who call people to boycott, they themselves are not truthful to that which they call people to. They don’t even boycott. He boycotts the milk, then he doesn’t do it another day. It’s not like they (those not true to their boycott) are going to die if they don’t eat the cheese and milk. The Prophet (sallallahu alayhi wa sallam), at the end of his life, bought some barley from a Jew so that his family could eat. He is the Prophet (sallallahu alayhi wa sallam), he is the ruler over a large land, he had companions that, if he asked for their lives they would give it. With all of this, he accrued a debt to get barley from a Jew. The Prophet (sallallahu alayhi wa sallam) didn’t have money. So he put up his shield that he used in battle as collateral. It is well known that if you put up something like that as collateral, if you don’t pay, you lose it. The Prophet (sallallahu alayhi wa sallam) died and his shield was still with the Jew. This narration proved that until his last days he (sallallahu alayhi wa sallam) still dealt with the Jews. He didn’t say, “This shield, the Jews will take it and get strong with it and fight the Muslims.” We’ll never end if we think like this and make it difficult for the people. This is strange and it is not supported with any proof from the Qur’an and Sunnah. I read something from one of the famous people–he’s deviant in his manhaj, I’m not going to mention his name—he said everyone buys something from the kuffaar with a dinar or dollar or qirsh or rubiyyah, the kaafir will take it and get strong and use it to kill the Muslims. The Muslims need to get certain things from the kuffaar: plane, cars, …, medicine. So actually with this decision you will make the Muslims weaker. Don’t buy from them? To deal with them is one thing, but to show allegiance to them is something else. The prophet (sallallahu alayhi wa sallam) died and his shield was still with a Jew. Rasheed Abdullah

Recieved as an email of the Q and A of Shiekh Taweel, hafiduhallah

About allegorical interpretation of the Ayahs speaking of Divine Attributes

The Divine Names and Attributes ( Part No : 1, Page No: 64) About allegorical interpretation of the Ayahs speaking of Divine Attributes

Q 24: We have heard from some scholars that Ahl Al-Sunnah wal-Jam‘ah (those adhering to the Sunnah and the Muslim community) give an allegorical interpretation to some of the Ayahs speaking of the Attributes of Allah. Is this their school of thought or is there a need to do so? Please enlighten us, may Allah enlighten you!

A: The correct scholarly view held by the knowledgeable people of Ahl Al-Sunnah wal-Jama‘ah is that the Ayahs and the Hadiths related to the Names and Attributes of Allah should not be interpreted allegorically. Those who allegorically interpret some Attributes of Allah are Al-Jahmiyyah (an Islamic sect denying some of the Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), Al-Mu‘tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) and Al-Asha‘irah. As to Ahl Al-Sunnah wal-Jama‘ah, who are known for their pure creed, they do not interpret allegorically; rather they believe in the Ayahs and Hadiths speaking of Divine Attributes as they are mentioned without Tahrif (distorting the meaning of Allah’s Attributes), Ta‘til (denial of Allah’s Attributes), Takyif (questioning specific details about Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His creatures). They do not adopt this thinking in interpreting the meaning of Istiwa’ (Allah’s rising over the Throne in a manner befitting His Majesty), the Foot, the Hand, the Fingers, the Laughter, the Contentment or the Anger. They accept them as they are mentioned with entire belief in their truth; that they are Attributes of our Lord (may He be Exalted), which should be confirmed in a manner befitting His Majesty (may He be Exalted) without any distortion of meaning, denial, questioning or likening. Some people allegorically interpret Laughter as consent and Love as the will of recompense and mercy. All these interpretations are unaccepted by Ahl Al-Sunnah wal-Jama‘ah who hold that these Ayahs must be accepted as they were revealed and confirmed as true. He (may He be Exalted) loves in a manner befitting His Majesty, which is not similar to that of His creatures. He (may He be Exalted) also feels contentment, anger and hatred and these are true Attributes belonging to our Lord in a manner befitting Him. ( Part No : 1, Page No: 65) He does not resemble His creatures in these Attributes, as (may He be Exalted) states:Surah Al-Shura, 42: 11 There is nothing like Him; and He is the All-Hearer, the All-Seer. (Surah Al-Shura, 25:11).Therefore, our Lord loves, as it is mentioned in the texts, in a manner that befits His Majesty and unlike any of His creatures. Likewise, His Istiwa’ over the Throne is in a way that befits His Majesty and Glory without resembling His creatures in any of His Attributes. What is meant is that allegorical interpretation is not permissible according to Ahl Al-Sunnah wal-Jama‘ah. The Ayahs and Hadiths speaking of Divine Attributes should be accepted as they were received and confirmed as true. We should believe that they are Attributes of Allah that befit His Glory. However, Tafwid (consigning the knowledge of what is meant to Allah alone) is also not permissible. Imam Ahmed said that Al-Mufawidah is worse than Al-Jahmiyyah. Tafwid is claiming that none but Allah Alone knows their meaning. This is not permissible as the meanings of these Attributes are known to the scholars. Imam Malik (may Allah be merciful to him) said, “Istiwa’ is known but the manner is unknown.” The same viewpoint was reported from Imam Rabi‘ah bin Abu Abdul-Rahman and from others among the people of knowledge. The meanings of these Attributes such as Contentment, Anger, Love, Istiwa’, Laughter, etc., are known to Ahl Al-Sunnah wal-Jama‘ah, and they are different from each other. For example, Laughter is different from Contentment, Contentment is different from Anger, Anger is different from Love and Hearing is different from Seeing. All these Attributes are known to belong to Allah (may He be Exalted), but they are unlike any attributes of His creatures. Allah (may He be Exalted) says (what means):Surah Al-Nahl, 16: 74 So put not forward similitudes for Allah (as there is nothing similar to Him, nor He resembles anything). (Surah Al-Nahl, 16:74).He (may He be Glorified) also says (what means):Surah Al-Shura, 42: 11 There is nothing like Him; and He is the All-Hearer, the All-Seer. (Surah Al-Shura, 25:11) Moreover, Allah (may He be Exalted) says (what means):Surah Al-Ikhlas, 112: 4 And there is none co-equal or comparable to Him. This is the truth to which Ahl Al-Sunnah hold, from the Companions of the Prophet (peace be upon him) and those who righteously follow them. ( Part No : 1, Page No: 66) And whoever allegorically interprets any Divine Attribute contradicts Ahl Al-Sunnah.

Source: http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=25&PageNo=1&BookID=8

Explanation of the categories of Bid‘ahs

Explanation of the categories of Bid‘ahs Q: An inquirer asks: Is there a good Bid‘ah (innovation in religion) that we will not be sinful if we do, or is it that all kinds of Bid‘ahs are the same? Someone cited to me as evidence that after our master ‘Umar ibn Al-Khattab (may Allah be pleased with him) completed learning Surah Al-Baqarah by heart, he slaughtered some she-camels for the sake of Allah, or he fasted some days, I do not remember exactly. Thus, according to him, ‘Umar has invented a Bid‘ah, which he described as a good Bid‘ah. If we imitate him and distribute meat for the sake of Allah, we will be doing a good deed? Does this Bid‘ah constitute a deviation from right, which leads to Hellfire? Answer us, may Allah teach you! A: All kinds of Bid‘ah constitute a Dalalah (deviation from what is right), as the Prophet (peace be upon him) said in the Sahih (authentic) Hadith delivered in Jumu‘ah (Friday) sermon: ( Part No : 3, Page No: 12) “Ama Ba‘d (Now then), the best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad (peace be upon him), the most evil of matters are those which are newly-introduced (in religion), and every Bid‘ah is a Dalalah (deviation from what is right).” (Related by Muslim in his Sahih [Authentic Hadith Book]) Al-Nasa’iy added with good Sanad (chain of narrators): …and every Dalalah is in the Fire. In another Hadith, the Prophet (peace be upon him) said: “Beware of newly-introduced matters (in religion), for every newly-introduced matter is a Bid‘ah and every Bid‘ah is a Dalalah (deviation from what is right).” The Prophet (peace be upon him) also said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” The Prophet (peace be upon him) also said: “Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.” Therefore, all kinds of Bid‘ah are rejected, all of them are not good. They all are a deviation from right. As for what you have mentioned about‘Umar, this is a baseless account, as we know of no reliable narrator to have narrated it. Yes, it is authentically reported that when ‘Umar (may Allah pleased with him) saw people offering Salah (Prayer) in separate groups in the Masjid (mosque) during Ramadan after the death of the Prophet (peace be upon him) i.e. during his caliphate, he gathered them behind one Imam (leader of congregational Prayer), Ubay ibn Ka‘b, who led them in one congregation. Then, he passed by them after a number of nights while they were performing Salah (Prayer) led by Ubay, so ‘Umar said: “What a good Bid‘ah (innovation) this is!” He called it “Bid‘ah” from the linguistic perspective, because Bid‘ah in language means “something new introduced that is not based on a previous example (without a precedent).” ( Part No : 3, Page No: 13) Yet, the case at hand is not a Bid‘ah in religion since the Prophet (peace be upon him) led people in offering Tarawih (special supererogatory night Prayer in Ramadan) and consequently this act done by ‘Umar is not Bid‘ah. The Prophet (peace be upon him) approved them when they performed it in the Masjid. On this basis, ‘Umar united them in one congregation, and so it remained and continued up to the present. Therefore, Tarawih is not Bid‘ah in religion even if ‘Umarcalled it Bid‘ah in the linguistic sense. Rather, it is an act of Sunnah (supererogatory act of worship following the example of the Prophet), an act drawing one closer to Allah, and an act of obedience to Allah. As for giving in charity on behalf of the dead, it has neither a definite limit nor a fixed time i.e. one can give in charity a Dirham or some food, and present it to the poor when it is possible. Also, one may slaughter a sacrificial animal and distribute its meat among the poor. All this is good and there is nothing wrong in doing that whether in Ramadan or other times, since this does not have neither a definite limit nor a fixed manner. Rather, whenever possible one can give in charity clothes, food, meat, etc. All this is good and benefits the dead Muslim. Q: Mr. Abu Usamah from the Arab Republic of Egypt asks: What is Bid‘ah? What are its categories? Is it permissible for me to offer Salah (Prayer) behind an Imam (leader of congregational Prayer) practicing some Bid‘ahs? A: Bid‘ah refers to every innovated act of worship which the Shar‘ (Allah’s Law) has not ordained. Every Bid‘ah is a going astray. It has no categories and all forms of it is a deviation from right, as the Prophet (peace be upon him) said: “Every newly-introduced matter is a Bid‘ah and every Bid‘ah is a Dalalah (deviation from what is right).” He (peace be upon him) used to say in his sermons: ( Part No : 3, Page No: 14) “Ama Ba‘d (Now then), the best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad (peace be upon him), the most evil of matters are those which are newly-introduced (in religion).” And he (peace be upon him) used to say: “Every Bid‘ah is a Dalalah (deviation from what is right).” He (peace be upon him) said: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” And:“Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.” Bid‘ah signifies all baseless acts of worship which people introduced in religion. They are called “Bid‘ahs”, and all of them are condemned and forbidden. As for the classification made by some people for Bid‘ah into Wajib (obligatory), Haram (prohibited), Makruh (reprehensible), Mustahab (desirable) and Mubah (permissible), this is wrong and the right is that all kinds of Bid‘ahs are misguidance as stated by the Prophet (peace be upon him) in the Hadith. If an Imam (leader of congregational Prayer) is committing a Bid‘ah that is tantamount to Kufr (disbelief), then Muslims must not offer Salah (Prayer) led by him. An example of suchlike is the Bid‘ah of Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), Mu‘tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) and their like. As for Bid‘ah that does not tantamount to Kufr such as declaring intention loudly by saying: “I intend to offer such-and-such a Salah,” or suchlike, there is nothing wrong with offering Salah behind an Imam who does so, but he should be taught the right manner, where he should not say his intention loudly, rather he should have it in his heart, which is sufficient, praise be to Allah. The same applies to the Bid‘ah of holding gatherings for commemorating Mawlids (birthdays), as long as the practice does not involve acts of Shirk (associating others with Allah in His Divinity or worship), it does not entail Kufr. ( Part No : 3, Page No: 15) But if it involves acts of Shirk, such as supplicating to the Prophet (peace be upon him) or the person whose Mawlid is being celebrated, or calling upon them for help, whether this is the Mawlid of ‘Aly or Al-Hasan or Al-Husayn or even the Prophet (peace be upon him) or Fatimah. Calling upon the one for whom Mawlid is held, seeking their help, making a vow to them or slaughtering a sacrificial animal for their sake, all of these are acts of major Shirk. If, however, people only gather for reciting the Qur’an or eating food, this is a Bid‘ah that does not render its committer a Kafir (disbeliever). Q: What is the demarcation line or decisive distinction between Bid‘ah (innovation in religion) and new, modern matters and the requirements of the age in which we live? In other words, how to differentiate between new matters existing in our present time and between Bid‘ah warned against in the Hadith? Clarify this for us, may Allah reward you good! A: The newly introduced matters are of two types: One related to the worldly matters including clothes, food, drink, vessels and weapons. There is no problem regarding these matters, which are not to be called “Bid‘ah.” This includes planes, artillery, rockets, etc. Such worldly matters do not fall under the term “Bid‘ah.” Bid‘ahs are all that is related to religious matters from innovations introduced in religion whose committers believe them to be worship, and acts that draw them nearer to Allah. They include introducing and celebrating Mawlids, celebrating the Night of Isra’ (Night Journey) and Mi‘raj (Ascension to Heaven), standing in prayer on the night of Al-Ragha’ib (Night of great bestowals or wishes), which is the first night of Rajab, and the first Friday eve of Rajab. ( Part No : 3, Page No: 16) These are to be called Bid‘ahs i.e. innovating matters not legislated by Allah, where their committers worship Allah through them, such as standing in prayer on the night of the middle of Sha‘ban. All these are Bid‘ahs with no authority from Allah. Worshipping Allah through matters not legislated by Allah, whether being actions or words, is what is meant by Bid‘ah based on the saying of the Prophet (peace be upon him): “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” And: “Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.” What is meant here is acts of worship. Thus, any matter innovated in the acts of worship is to be called “Bid‘ah.” Any act for which there is no origin in Shari‘ah is to be called “Bid‘ah.” As we have mentioned above, what relates to the requirements of the age about which the inquirer asks has nothing to do with Bid‘ah; rather they are among worldly matters that are not to be called “Bid‘ahs.” If they are to be called Bid‘ah, this is from the linguistic perspective, but they are not associated with the prohibition. They include the various types of food, drink, vessels, clothes and weapons. All these are ordinary matters. Q: What is Bid‘ah? Does it have categories, respected Shaykh? A: Any act done for the purpose of drawing oneself closer to Allah but contradicts Shari‘ah (Islamic law) is a Bid‘ah. Any means pursued for drawing closer not legislated by Allah is called a Bid‘ah such as celebrating Mawlid, celebrating the Night of Isra’ (Night Journey) and Mi‘raj (Ascension to Heaven), celebrating the first night of Rajab called Al-Ragha’ib (Night of great bestowals or wishes). All these are Bid‘ahs. The same applies to the innovated practices of building over graves, such as building Masjids (mosques) or domes over them. All these are Munkar (unacceptable or disapproved of by Shari‘ah and Muslims of sound intellect), and are considered means leading to Shirk (associating others with Allah in His Divinity or worship). ( Part No : 3, Page No: 17) They all are a deviation from the right path without differentiation. The right opinion is that they all are misguidance. The Prophet (peace be upon him) said:“Every Bid‘ah is a Dalalah (deviation from what is right).” This is the correct opinion. Every Bid‘ah is a straying from the path. Q: An inquirer asks: What is the ruling on the one who says to his guests: there are two (Islamic) feasts in the year and your coming is the third? A: As far as we know, there is nothing wrong with this. This expression means that this is a feast for us and it is our pleasure to meet you. This is an expression commonly spread among people. It does not mean that he will hold a third feast. Rather, what is meant is that it is our pleasure to meet you as if we are in a feast. There is no harm in this. Q: Some people ask: Is there a good Bid‘ah and a bad one? A: The right opinion is that all Bid‘ahs are a deviation from right. Although some scholars classed some Bid‘ahs as good, such as compiling the Qur’an into one book and the Tarawih Prayer (special supererogatory night Prayer in Ramadan), yet the right opinion is that all Bid‘ahs are error and there is no good Bid‘ah. The Prophet (peace be upon him) said: “Every Bid‘ah is a Dalalah (deviation from what is right).” He (peace be upon him) made no differentiation. As for compiling the Noble Qur’an into one book, this is not a Bid‘ah. Rather, it was compiled by Sahabah (Companions of the Prophet) because they were commanded to preserve the Book of Allah. It is a Divine Command to preserve the Qur’an so that nothing of it can be missed. The same applies to Tarawih. ( Part No : 3, Page No: 18) It was done by the Prophet (peace be upon him). Thus, it is not a Bid‘ah. As for the saying of ‘Umar, “What a good Bid‘ah (innovation) this is!” after he congregated the people to perform Tarawih Prayer behind one Imam, this is descriptive of his act from the linguistic perspective, since it was not in the lifetime of the Prophet (peace be upon him). But otherwise it is an act of Sunnah (supererogatory act of worship following the example of the Prophet), done by the Prophet (peace be upon him) who led the Sahabah this way in Salah (Prayer) for many nights. During the lifetime of the Prophet, people would offer Tarawih Prayer in the Masjid (mosque) in separate groups and individuals: a man praying alone or a man praying with two or three men. The Prophet (peace be upon him) allowed them to do so and did not persist in leading them in one congregation, lest it would be made obligatory for them. After the death of the Prophet (peace be upon him), and during the caliphate of ‘Umar: the latter opined to congregate people behind one Imam when finding them offering Tarawih in separate groups in the Masjid (mosque), because the Prophet (peace be upon him) actually did this. Therefore, it is a Bid‘ah in the linguistic sense. ‘Umarsaying: “What a good Bid‘ah this is,” refers to gathering people behind one Imam for finding them offering Salah in separate groups in the Masjid during Ramadan after the death of the Prophet (peace be upon them). Q: Is there a good Bid‘ah and a bad Bid‘ah? A: There is no good Bid‘ah as all Bid‘ahs are a deviation from right. The Prophet (peace be upon him) said: “Beware of newly-introduced matters (in religion), for every newly-introduced matter is a Bid‘ah and every Bid‘ah is a Dalalah (deviation from what is right).” Dividing them into a good Bid‘ah and a bad one is wrong and is not permissible. Rather, all Bid‘ahs are misguidance. What is meant by Bid‘ah is whatever contradicts Shari‘ah (Islamic law). Every worship inconsistent with Shari‘ah is a Bid‘ah. As for the saying of ‘Umar “What a good Bid‘ah this is,” it refers to the linguistic perspective. ( Part No : 3, Page No: 19) He called performing Tarawih (special supererogatory night Prayer in Ramadan) behind one Imam a Bid‘ah in the linguistic sense, because it occurred after the death of the Prophet (peace be upon him). But it is an act of Sunnah that was done by the Prophet (peace be upon him) and the Sahabah (Companions of the Prophet). All innovated acts of worship are Bid‘ahs and every Bid‘ah is misguidance. Q: An inquirer asks: How can we know the Bid‘ah and its divisions, respected Shaykh? A: Bid‘ah refers to whatever people introduce in religion which is in contradiction with the Shari‘ah (Islamic law). This is called “Bid‘ah”. Anything newly-introduced in religion is called “Bid‘ah” as the examples we have mentioned, such as celebrating the Mawlid (birthday) of the Prophet (peace be upon him), building Masjids (mosques) and domes over graves. All these are condemned Bid‘ahs. They also include the Bid‘ah of Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) regarding the Attributes and Names of Allah, that ofMu‘tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) regarding the Attributes of Allah and the claim of the Mu‘tazilah that the perpetrator of a major sin is in an in-between-state of belief and disbelief. These are the Bid‘ahs made by stray people. ( Part No : 3, Page No: 20) Source Click the Link for Alifta

Some of the Important Rulings on Tawbah

 

 

Bismillaahir ar-Rahmaanir ar-Raheem ‘    Asalaam alaikum wa rahmatullahi wa barkaatuhu There has been lot of articles and many ebooks in regards to the importance of tawbah, however there were certain important matter in regards to the situation of dealing with the sins we slip in however the by mercy of Allah the scholars have dealt with this questions and situations that we come across although we make tawbah we after sometime we slip in the same, may Allah forgive us and keep us firm upon the deen ameen. I have just gathered a few of these situations and questions in relation to tawbah and I hope inshallah it will be beneficial.  Tawbah The second question of Fatwa no. 4321: Q 2: Is the way to Tawbah (repentance to Allah) open for people at any time, regardless of the types of misdeeds? A person may commit a sin that he fears to be disgraced with and later repents of this sin, observes Salah (prayer), Zakah (Obligatory Charity) and Sawm (Fast), and awfully regrets doing it. He spends the night crying and blaming himself and trying to escape from his anguished soul. However, he does not try to commit suicide to relieve himself from that disgrace, for he has strong faith in Allah and hopes that Allah will not expose his secret evils. Can the repentance of such a person be accepted? Is it possible that Allah will conceal his faults and not disgrace him by concealing what this person has done? Can he be sure of this? A: A person should be sincere in his Tawbah, even if it is from Shirk (associating others in worship with Allah), Zina (premarital sexual intercourse and/or adultery), murder or ill-gotten money, regretting it and returning the rights back to their owners, or asking their forgiveness, then following this by doing virtuous deeds, will make Tawbah acceptable by Allah. In addition, Allah will replace the bad deeds with good ones in the records of deeds. Allah (may He be Exalted) says, describing the characteristics of His righteous servants, And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse — and whoever does this shall receive the punishment.  The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;  Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Ever Oft-Forgiving, Most Merciful.  And whosoever repents and does righteous good deeds; then verily, he repents towards Allâh with true repentance.  ( Part No : 24, Page No: 296) He (may He be Exalted) also says, Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven. , Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh: verily, Allâh forgives all sins. Truly He is Oft-Forgiving, Most Merciful. He (May he be Exalted) confirmed the saying of Ya`qub (Jacob) to to his sons, And never give up hope of Allâh’s Mercy. Certainly, no one despairs of Allâh’s Mercy, except the people who disbelieve. In addition, there are other Ayahs and Hadith to the same effect encouraging Tawbah and having hope in Allah’s Mercy and Forgiveness. The door of Tawbah will always be open until the sun rises in the west, or until death. Thus, whoever commits a sin should repent to Allah, regret their past deeds, return the rights back to their owners or acquire their forgiveness. They should also have great hope in Allah and seek His Mercy, even in the case of major sins; Allah’s Mercy is much more extensive and His Forgiveness is much more ( Part No : 24, Page No: 297) all-encompassing. Furthermore, a person should avoid talking publicly about his misdeeds, hoping that Allah will conceal them and not expose them for Allah is the sole source of support. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

Conditions for making Tawbah 

 

 

Q 6: If a Muslim desists from committing the sins they used to commit, what are the conditions that should be met for Tawbah (repentance to Allah) to be accepted? What is your advice for those who commit sins, so that they might perform Tawbah before their death and not regretfully lose everything?  A: First, they should perform sincere Tawbah, regret their past sins, and resolve not to commit them again. If it is a material thing, such as money, they should return the rights to their owners. If it is something that cannot be returned, they should ask them for forgiveness, supplicate to Allah for them and honor them. Second, we recommend that they recite the Qur’an, the Hadiths of encouragement and admonition, remember the Hereafter and its terrors, befriend righteous people, and keep away from the those who do evil, so that they might perform Tawbah and Istighfar (seeking forgiveness from Allah), and refrain from sins they are tempted to commit. ( Part No : 24, Page No: 298) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

Weeping as a sign of Tawbah acceptance 

 

 

Fatwa no. 14341  Q: I listened to a tape of an Islamic lecture by one of the shayks, who said that it is obligatory on Muslims to sit by themselves for an hour with their Lord to supplicate to Him and make Tawbah (repentance to Allah). ( Part No : 24, Page No: 305)  And, if they cry and tears flow down during this time, they will know that Allah has accepted their Tawbah, but if they do not cry, Allah has not accepted it from them. Is this true? May Allah reward you with the best! A: Crying tears through fear and awe of Allah (may He be Exalted) and reverential submission to Him is one of the characteristics of the faithful believers. Praising those who cry through fear of Him, Allah (may He be Exalted) says: And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muhammad peace be upon him), you see their eyes overflowing with tears because of the truth they have recognised. Also, it is authentically reported that the Prophet (peace be upon him) said, “There are two eyes that shall not be touched by the Fire: an eye that weeps through fear of Allah and an eye that spends the night guarding in the Cause of Allah.”  However, it is not a condition for the soundness of Tawbah to cry, the conditions are: giving up the sin, feeling regret for having committed it, and resolving never to return to it. Also, if the sin involved a violation of someone’s right, their right has to be restored to them. ( Part No : 24, Page No: 306) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

Tawbah as obliterating sins 

 

Q 2: I frequently remember the sins I used to commit before I was guided, especially when I see the place where I used to commit the sin or the person with whom I committed it. This upsets me and makes me feel pain and regret. I wonder if my Tawbah (repentance to Allah) will erase my sins. I often remember my sins while I am performing Salah (Prayer).  A: Anyone who makes sincere Tawbah to Allah, Allah promises to accept their Tawbah. Even better still, Allah, out of His Graciousness and Generosity, turns the sins into good deeds. Allah may (He be Exalted) says: Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Furqan, 25:70) Allah also (may He be Exalted) says: And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me), and does righteous good deeds, and then remains constant in doing them, (till his death). (Surah Ta-Ha, 20:82) Satan strives hard to seduce humans to make them fall into evil and sin. If the person escapes from the snares of Satan, and he see that they have turned to Allah, ( Part No : 24, Page No: 307) he starts to cast doubts into their heart regarding the sincerity of their Tawbah and magnify their sin in their eyes, making them think that Allah will not forgive such sins, because they are too many and too grave. He makes them forget that Allah states Shirk (associating others with Allah in His Divinity or worship) to be the worst of all sins and the evilest of all misdeeds, and then He mentions the major sins, and promises to accept the Tawbah of anyone who turn to Him penitently and does righteous good deeds. If Satan does not find response, he starts to remind people of their past sins and misdeeds to make them feel sad. Allah (may He be Exalted) says: Secret counsel (conspiracy) is only from Shaitân (Satan), in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allâh permits. And in Allâh let the believers put their trust. (Surah Al-Mujadalah, 58:10)Allah (may He be Exalted and Praised) orders His believing servants to seek His Refuge from Satan and describes him as “the retreating whisperer”, because he whispers to people and then retreats and flees once a Muslim seeks refuge with Allah and seeks His Help. Allah (may He be Exalted) says: Say: “I seek refuge with (Allâh) the Lord of mankind” The King of mankind  The Ilâh (God) of mankind  From the evil of the whisperer (devil who whispers evil in the hearts of men)  Who whispers in the breasts of mankind.  with jinn and men all together. So, you have to seek Allah’s Refuge from Satan and perform a lot of Dhikr (remembrance of Allah) and Istighfar (seeking forgiveness from Allah). According to an authentic Hadith, the Messenger of Allah (peace be upon him) said, “Anyone who says: ‘La ilaha illa Allahu wahdahu la sharika lahu lahul-mulku walahul-hamdu wa-huwa ‘alakulli shay’in qadir (There is no deity except Allah, Alone, with no partner or associate; His is the Sovereignty and His is the Praise, and He is over all things Omnipotent),’ ( Part No : 24, Page No: 308) one hundred times every day, it will be equivalent for them to freeing ten slaves, and one hundred good deeds will be recorded for them, and one hundred bad deeds will be erased from them and it will be a protection for them against Satan on that day until evening comes. No one will come with anything better than it (on the Day of Resurrection), except for one who does more than this.”  May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

Intentionally committing a sin preventing the acceptance of Tawbah 

 

Fatwa no. 16155  Q: I am a fifty-nine year old man. I was terrified when I heard the Words of Allah (may He be Exalted) saying (what means):  Allâh accepts only the repentance of those who do evil in ignorance and foolishness and repent soon (i.e. afterwards); it is they whom Allâh will forgive and Allâh is Ever All-Knower, All-Wise.    But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, “Indeed, I have repented now,”   Does committing a sin while knowing that it is a sin preclude Tawbah (repentance to Allah)? Please advise me and may Allah bless you! A: Commission of sin while knowing that it is a sin does not preclude Tawbah. The conditions for Tawbah are three: giving up the sin, feeling regret for having committed it, and resolving never to return to it. ( Part No : 24, Page No: 309) If the sin involves a violation of someone’s right, it is obligatory that it be returned or their forgiveness sought. To conclude, anyone who disobeys Allah is ignorant. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Member Member Deputy Chairman The Chairman Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

: Sincerity when making Tawbah     Q 3: What is the ruling on someone who repents then returns to the same sin again later on? A: If someone repents sincerely of the sin, gives it up and regrets it, but Satan and his own evil instincts overpower him into sinning again, this will not undo his repentance. He should repent of ( Part No : 24, Page No: 319) sinning again as well as avoid the means leading to sins. May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Deputy Chairman The Chairman `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

Sinning and seeking forgiveness then sinning again and seeking forgiveness 

 

Q 2: What is the ruling on someone who goes back and forth between sin and repentance? Thank you.  A: If that person seeks Allah’s Forgiveness, turns to Him in sincere repentance and abandons that sin, Allah will forgive him. If he later returns to sin but after that seeks Allah’s Forgiveness, turns to Him in sincere repentance and abandons the sin again, Allah will forgive him and so forth and so on. As long as there is sincere repentance, the results of misdeeds will be remitted. Allah (may He be Exalted) says, And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death). He also says, Verily, your Lord is of Vast Forgiveness.  May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

Vowing not to commit a sin and breaching the vow 

 

Q 2: A man promised Allah (may He be Exalted) that he would not do any Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect); he fulfilled his promise for three months but then he broke it. What is the ruling on this? Does this man have to make any Kaffarah (expiation)? Can his Tawbah (repentance to Allah) be accepted?  A: If the reality is exactly as what is mentioned in the question that this man promised Allah (may He be Exalted) not to commit a Munkar then he did so; committing a Munkar is considered a sin and not fulfilling the concerned promise is another one. Thus, the person in question has to make Tawbah (repentance to Allah) and Istighfar (seeking forgiveness from Allah). He has to follow his bad deeds by good ones. He has to perform the congregational Salah regularly, recite the Qur’an, give Sadaqah (voluntary charity) and keep the ties of kinship so that hopefully Allah (may He be Exalted) will accept his Tawbah and forgive his sins. The person in question is not required to make any Kaffarah but he should not return to the same sin again. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

Annulling Tawbah 

 

 

The second question of Fatwa no. 2307  Q 2: I am a single man who used to commit Zina (premarital sexual intercourse) and play cards. One day, I thought and intended to repent. I prayed two Rak`ahs in a Masjid (mosque) then I beseeched Allah to accept my repentance. However, later when I saw my friends playing cards before me, Satan – I seek refuge with Allah for him – overcame me and I played with them. I broke my repentance to Allah and played cards again. As for Zina, I have not committed it until now and I will never commit it again, Allah willing. By the favor and bounty of Allah, I made up my mind to renew my repentance concerning playing cards which I previously broke with Allah. Indeed, I renewed my repentance,so what is the Kaffarah (expiation) of breaking repentance? Is it possible to renew repentance after breaking it? Kindly advise. May Allah reward you. It is worth mentioning that I feel terrible and am troubled about breaking my repentance. A: Acceptance of repentance has three conditions: 1- To admit guilt. 2- To repent from the sin. 3- To resolve never to repeat it again. If repentance is made due to the rights of individuals, a fourth conditions must be fulfilled which is to ask the individual forgiveness if it is impossible to return it to him. However, if it is returnable, one must return it unless the owner waives his right. The repentance you made is of the first kind, ( Part No : 24, Page No: 321) so if the aforementioned conditions are fulfilled, repentance is valid. You must repent from returning to playing cards and seek Allah’s forgiveness for the breach; Allah (may He be Glorified and Exalted) is Forgiving and Merciful. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 Insistence on committing sin 

 

Q 3: What is the meaning of insisting on a sin? If a person commits a sin, repents from it, commits it again, then repents from it out of his desires and weak soul, is he regarded as a person insisting on the sin?  A: Insisting on the sin is the practice of continuing to commit a particular sin. If a person commits a sin and then repents from it sincerely, repeats the same sin again out of his weak soul and then repents from it and so on, he will not be regarded as insisting on the sin. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 Source for all the rulings http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=7581&PageNo=1&BookID=7