| 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:
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:
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. 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.
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): 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).
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: 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:
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:
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.
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Explanation of the categories of Bid‘ahs
(Related by
Some of the Important Rulings on Tawbah
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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’
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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’
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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’
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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’
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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’
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| : 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’
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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’
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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’
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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’
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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’
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Source for all the rulings http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=7581&PageNo=1&BookID=7
Saying “I thank Allah and thank you”
Q 4: Is saying “I thank Allah and thank you” considered a sort of Shirk (associating others with Allah in His Divinity or worship)?
A: It is not permissible to use the coordinating conjunction “and” in the phrase “I thank Allah and thank you,” for it indicates bringing two things to equal terms. One should say instead, “I thank Allah; then, I thank you,” for “then” means next.
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 | Member | Member | The Chairman |
| Bakr Abu Zayd | `Abdul-`Aziz Al Al-Shaykh | Salih Al-Fawzan | `Abdullah ibn Ghudayyan | `Abdul-`Aziz ibn `Abdullah ibn Baz |
Is there a reward for reading Prophetic Hadiths?
Is there a reward for reading Prophetic Hadiths?
Q2: There is evidence which shows that Allah rewards those who read the Noble Qur’an, but is there also a reward for reading the Hadiths? Please enlighten me, may Allah bless you!
A: Yes, any reading of Islamic knowledge is rewarded. Studying and seeking to learn the Qur’an or the Sunnah (whatever is reported from the Prophet) are greatly rewarded by Allah.
Religious knowledge is acquired from both the Qur’an and the Sunnah. The Prophet (peace be upon him) said:
There are many Hadith about the virtues of reciting the Qur’an, among them is the Hadith in which the Prophet (peace be upon him) said:Narrated by Muslim.
The Prophet (peace be upon him) is reported to have once said:This serves to show the virtues of learning and reciting the Qur’an.
Ibn Mas‘ud (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
This applies to the Sunnah also. If believers read and study the Hadiths, they will be greatly rewarded, because this is part and parcel of studying religious knowledge. The Prophet (peace be upon him) said:This shows that seeking religious knowledge, and memorizing and studying the Hadiths, is one of the means of entering Paradise and being saved from Hell. The Prophet (peace be upon him) also said:(Agreed upon) Good understanding of religion is acquired by learning the Qur’an and the Sunnah, and comprehension of the Sunnah is one of the indications that Allah wants good for His servant, as is comprehension of the Qur’an. There is a lot of evidence to support this. All praise be to Allah!
http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=3&PageNo=1&BookID=8
How to pray Istikhara?
How to pray Istikhara?
The description of Salaat al-Istikhaarah was reported by Jaabir ibn ‘Abd-Allaah al-Salami (may Allaah be pleased with him) who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all things, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is concerned about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wastaqdiruka bi qudratika wa as’aluka min fadlikal azeem, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma in kunta ta’lamu anna haadhal amr khayrul li fi deeni wa ma’aashi wa ‘aaqibati amri, faqdirhu li wa yassirhu li, thumma baarik li fih. Wa in kunta ta’lamu anna hadhal amr, sharrulli fi deeni wa ma’aashi wa ‘aaqibati amri, fasrifhu anni wasrifni ‘anhu waqdir lil-khayra haythu kaana thumma adini bihi (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.”
(Reported by al-Bukhaari, 6841; similar reports are also recorded by al-Tirmidhi,
al-Nisaa’i, Abu Dawood, Ibn Maajah and Ahmad).
Ibn Hijr (may Allaah have mercy on him) said, commenting on this hadeeth:
“Istikhaarah is a word which means asking Allaah to help one make a choice, meaning choosing the best of two things where one needs to choose one of them. Concerning the phrase ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us to make istikhaarah in all things,’ Ibn Abi Jamrah said: ‘It is a general phrase which refers to something specific. With regard to matters that are waajib (obligatory) or mustahabb (liked or encouraged), there is no need for istikhaarah to decide whether to do them, and with regard to matters that are haraam (forbidden) or makrooh (disliked), there is no need for istikhaarah to decide whether to avoid them. The issue of istikhaarah is confined to matters that are mubaah (allowed), or in mustahabb matters when there is a decision to be made as to which one should be given priority.’ I say: it refers to both great and small matters, and probably an insignificant issue could form the groundwork for a big issue. The phrase ‘If any one of you is concerned…’ appears in the version narrated by Ibn Mas’ood as: ‘if any one of you wants to do something…’ ‘Let him pray two rak’ahs of non-obligatory prayer.’ This is mentioned to make it clear that it does not mean fajr prayer, for example. Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two rak’ahs of regular sunnah prayer done at zuhr for example, or after two rak’ahs of any naafil prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention. Ibn Abi Jamrah said: The wisdom behind putting the salaat before the du’aa’ is that istikhaarah is intended to combine the goodness of this world with the goodness of the next. A person needs to knock at the door of the King (Allaah), and there is nothing more effective for this than prayer, because it contains glorification and praise of Allaah, and expresses one’s need for Him at all times. The phrase ‘then let him say’ would seem to imply that the du’aa’ should be said after finishing the prayer, and the word thumma (then) probably means after reciting all the words of the salaat and before saying salaam.
The phrase ‘O Allaah, I seek Your guidance by virtue of Your knowledge’ is explaining ‘because You know best.’ Similarly, ‘by virtue of Your power’ most likely means ‘seeking Your help.’ ‘I seek ability’ (astaqdiruka) means ‘I ask You to give me the power or ability (qudrah) to do’ whatever is being asked for, or it probably means ‘I ask You to decree (tuqaddir) this for me.’ So it may mean making it easy.
‘I ask You of Your great bounty’ refers to the fact that Allaah gives out of His great generosity, but no one has the right to His blessings. This is the opinion of Ahl al-Sunnah.
‘You have power, I have none. And You know, I know not’ refers to the fact that power and knowledge belong to Allaah alone, and the slave has no share of them except what Allaah decrees for him.
‘O Allaah, if in Your knowledge this matter…’ According to one report, he should mention it by name. It is apparent from the context that he should state it, but it is probably sufficient to be thinking of the matter whilst making this du’aa’.
‘Then ordain it for me’ means ‘make it happen for me’ or it may mean ‘make it easy for me.’
‘Then turn it away from me, and turn me away from it’ means ‘so that my heart will no longer feel attached to it after it has been turned away.’
‘Make me pleased with it’ means ‘make me content with it, so that I will never regret asking for it or be sorry that it happened, because I do not know how it will turn out, even if at the time of asking I am pleased with it.’
The secret is that one’s heart should not be attached to the matter in question, because that will result in a person becoming restless. Being pleased with something means that one’s heart is content with the decree of Allaah.
(Summarized from the commentary of al-Haafiz Ibn Hijr (may Allaah have mercy on him) on the hadeeth in Saheeh al-Bukhaari, Kitaab al-Da’waat and Kitaab al-Tawheed.).
The Hanafis, Maalikis, Shaafa’is and Hanbalis stated that the du’aa’ should be recited immediately after the prayer. This is in accordance with what was stated in the hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). See al-Mawsoo’ah al-Fiqhiyyah, part 3, p. 241.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa al-Kubra: Part 2, p. 265 Question concerning Du’aa’ al-Istikhaarah: should this du’aa’ be recited during salaah (prayer) or after saying the salaam? The answer is that it is permissible to recite the du’aa’ of istikhaarah before or after the salaam, whether you are praying salaat al-istikhaarah or another prayer. Reciting du’aa’ before the salaam is preferable, as the Prophet (peace and blessings of Allaah be upon him) used to recite a lot of du’aa’ before the salaam, and the worshipper before saying the salaam still in a state of prayer, so it is better to recite the du’aa’ then.
When is the proper time for Du`a’ Al-Istikharah (supplication for guidance); before or after Taslim (salutation of peace ending the Prayer)?
A: Du`a’ Al-Istikharah should be said after Taslim.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
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| Fatwa no. 8864
Q14: When performing Du`a’ Al-Istikharah (supplication for guidance) in regard to an action or a need, is it conditional to have memorized the Du`a reported from Prophet Muhammad (peace be upon him) or is it possible to read it from a book after finishing Salah (Prayer)? After performing the Du`a’, how can it be known or felt that Allah (may He be Praised and Exalted) is guiding the supplicant to do or to abandon something? Please, advise. A: Whether you memorize the Du`a’ Al-Istikharah or read it from a book, it is accepted as the matter is flexible. What you should do is to strive to prepare your heart and attain Khushu` (the heart being attuned to the act of worship), and be sincere in the Du`a’. Afterwards, it is permissible to consult ( Part No : 8, Page No: 162) reliable and experienced people. When you feel that your heart feels at ease with one of the two possibilities, this is the sign that this is what Allah has chosen for you. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and his Companions! Permanent Committee for Scholarly Research and Ifta’
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From the book of Shiekh Mashoor AL Salman Clarified Ruling Of Mistakes in Salat
Pages 381
[63] Mistakes done in Salātul Istikhārah:
When doing Salātul Istikhārah, one does not have to do anything but to perform Salāt and recite the affirmed du‘ā’ in a manner similar to any other du‘ā’ in order to fulfill what one intends to do or leaves it. Accordingly, scholars affirmed that [after performing this Salāt] one should start doing the thing he finds his heart inclined to and should not depend on seeing a dream nor should one ask others to perform it on his behalf; it is just a kind of du‘ā’ in which a muslim asks for Allāh’s () help to guide him to that which is good. Once a muslim’s heart is willing to tread a certain path which turns to be successful, he would certainly feel satisfied and happy. If not, he would know that goodness is not in the path he chose and would also feel satisfied and thank Allāh () for it.(1)
[1/63] A common mistake:
Some people believe that Salātul Istikhārah is not valid unless others do it on their behalf and it should be followed by a dream. This is indeed a sheer extremism that Allāh () never enjoined nor did His prophet’s () Sunnah preach. This extremism was born out from exaggeration -that should be avoided- which led to abandoning one of the greatest of the prophet’s () Sunnan and hence the loss of rewards and blessings. O, dear muslim brother, ask for Allāh’s () guidance in all your affairs and He () will surely guide you to that which is good.He () made asking for his help so easy; just recite the du‘ā’ after performing any [two Rak‘ahs] Nāfilah Salāt or perform two Rak‘ahs especially for this purpose and surely you will be granted more rewards and blessings.
(1) There is disagreement amongst scholars regarding repeating Salātul Istikhārah in case one could not decide which way to tread nor was his heart pleased with either doing what he intended to do or abandoning it. There is not, however, any affirmed proof that states the legality of repeating it. See: “Naylul Awtār” (vol. 3 / p. 90).
Chapter Seven
And never do what other people usually do of extremism or asking others to do it on their behalf; just take hold of the prophet’s () Sunnah and you will surely be guided and succeed in this world and in the Hereafter. Indeed, how fortune he is who performs it and participate in its revivification amongst muslims.(1)
[2/63] After doing Salātul Istikhārah, do whatever pleases your heart. Never do that which you intended to do before doing the Salāt; you should abandon such an intention otherwise you would not be asking for Allāh’s () guidance but your own desires - we seek Allāh’s () refuge from that. One should be sincere when asking Allāh’s () guidance, feeling free from one’s own knowledge and power and attributing them to Allāh () alone. Once one does that, he has been free from his own desires.(2)
Regretfully, many people are not well acknowledged with the legal Salātul Istikhārah; consequently, they invented many ways of doing it, none of which is affirmed in the Qur’ān nor the Sunnah, not even reported that any of the righteous Salaf to have done them. These forged ways are frequently practiced, and when one preaches the legal one which the prophet () used to practice, foul tongues will soon severely whip his back and will be considered as an extremist renegade. Indeed, there is no power nor might but with Allāh (). The following paragraphs present some of these forged ways of doing Salātul Istikhārah:
[3/63] Believing in setting a condition prior to doing Salātul Istikhārah; that is if the matter one wishes to do is good one would see a green or a white colour in one’s dreams. And if the matter is evil one would see a red or a black colour. (1) “Al-Madkhal” (vol. 3 / p. 90) by Ibnil Hāj, “Hadyun Naby Fis Salawātil Khāmssah” (pp. 222-3) and “Ad-Dīnul Khālis” (vol. 5 / pp. 245-…)
(2) “Naylul Awtār” (vol. 3 / p. 90) with little editing. Miscellaneous Mistakes
- 385 -
[4/63] Using the rosary by the one who needs Allāh’s () guidance or others make it for him. One holds the rosary and then presents one’s need secretly then gathers some of its beads in one’s hand and counts them. If the number of the beads is an odd one, one would not fulfill what he had intended to do. If the number is an even one, one would consider this as a good sign and would do what he had born in his intention. Indeed, what is the difference between this way and that which the people of Jāhiliyyah used to practice, i.e. the Tiyarah, which is totally prohibited in our Shar‘. [5/63] The cup way. A cup of coffee is made by a man or a woman for the one who needs the Istikhārah. The later drinks the cup of coffee offered to him, then tips it over and after a while gives it to the former to “read” it for him. The former looks inside the cup after the leftover has made different shapes and lines –just like any liquid left over does. Then the “reader” starts making up different stories for the former and fills his head with legends!![6/63] Using necromancy [fortunetelling]. It is done by placing a cup full of water on a special person’s hand which has special lines. This process is done on a certain day of the week. Then the fortune-teller starts humming with unrecognized words calling some of the Jinns in order to bring the thief [as is usually done or tell him about the robery].
[7/63] Using the sand. It is done by drawing disconnected lines on the sand, then they are counted in a special mathematical way known to those who practice this way. At the end, the fortune-teller gets to know the person’s sign [of the zodiac] and picks out all the information about this sign from a certain book he brought for such a purpose. Then he tells the person about the latter’s past and future events -as he claims. Those people with similar signs are told the same thing.
[8/63] Using the palm. In this way the fortune-teller claims to have the ability of reading one’s palm through diagnosing and analysing its lines and starts telling others about their future.
Chapter Seven
- 386 -
[9/63] Using the Mushaf. One opens the Mushaf randomly, if one’s eyes fell on an Ayah that talks about mercy, he would do the thing he wishes, otherwise he won’t. [10/63] Some people go to Shaikhs and righteous people to do the Istikhārah on their behalf which is a mistake!! No doubt that those of sound sense could easily realize that all these ways are part of the forbidden fortune telling believing in which is one of the grievous sins as the ‘Ulamah strongly stated.(1)
The prophet () forbade it saying: ‘Whoever attends a fortune teller or a soothsayer and believes whatever he says [the former] has indeed disbelieved in that which was revealed on Muhammad ()’.(2) He () also said: ‘Whoever attends a fortune teller, asks him about any thing and believes him, his Salāt would not be accepted for forty days’.(3)
I wonder how could people seek such nonsense and falsehood and get away from the prophet’s () guidance??! It is worth-mentioning here that some people violate the manner in which Salāt is done such as: adding the du‘ā false statements or believing in the necessity of setting conditions before doing the Salāt: such as doing it in matter one is confused about, reciting the du‘ā while doing Sujūd … et.
Another mistake people make after doing Salātūl Istikhārah is saying: ‘We made Istikhārah and got no benefit’ or other
(1) See: “Al-Kbā’ir”, Grievous Sin (no. 41) (p. 141).
(2) Narrated by: Ahmad in “Al-Musnad” (vol. 2 / pp. 408, 429, 476), Abū Dāwūd in “As-Sunnan” (vol. 4 / p. 15) (no. 3904), Ad-Dārimī in “As-Sunnan” (vol. 1 / p. 259), At-Tirmithī in “Al-Jāmi‘” (vol. 1 / pp. 242-3) (no. 135), Ibn Mājah in “As-Sunnan” (vol. 1 / p. 209) (no. 639), Ibnil Jārūd in “Al-Muntaqā” (p. 58), Al-Hākim in “Al- Mustadrak” (vol. 1 / p. 8) and Al-Baihaqī in “As-Sunnan Al-Kubrā” (vol. 8 / p. 135).
Al-Hākim considered the Hadīth as authentic in his “Al-Mustadrak” with which Ath-Thahabī agreed in his “At-Takhlīs” and “Al-Kabā’ir” (p. 141) and so did Al- ‘Irāqī in his “’Amālī” -as reported in “Faydul Qadīr” (vol. 6 / p. 23). (3) Narrated by: Muslim in his “Sahīh” (vol. 4 / p. 1751) (no. 2230).
Miscellaneous Mistakes - 387 -
Statements that indicate that one is not fully submitted to Allāh’s () will. In his “Al-Fawā’id” (p. 174), Ibn Al-Qayyim said: ‘The warm hearted father always does that which is best for his son; he would even cut one of his organs if necessary. And he would deprive him sometimes from money or desires if this is for his own good. Allāh () the All-wize and Most merciful who always showers
His creatures with mercy when afflicting them with misfortune for their own good. Only those with deep faith in Allāh () would understand and believe in this, unlike those who lack knowledge in Allāh’s perfect names and attributes and resorted instead to their deficient minds, such would gain nothing at all.
Those who believe deeply in Allāh () and His perfect knowledge would feel content in this world and in the hereafter when they would live in Paradise. This what truly means to believe in Allāh (), and accept Islām as one’s religion and Muhammad as our messenger’.
Salat-ul-Istikharah
Fatwa no. 14326
Q: Our Prophet (peace be upon him) taught us Salat-ul-Istikharah (Prayer for guidance); I hope that Your Eminence would point out to us the conditions concerning anyone who performs Istikharah in behalf of another person, if this is permissible.
A: It is prescribed for every person to perform Salat-ul-Istikharah for themselves, and it is not permissible on part of a certain person to perform it in behalf of another.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
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Q 1: If one performs Salat-ul-Istikharah (prayer for guidance) before proceeding with an important matter such as marriage, applying for a job, etc. then begins to comply with the direction of such Salah (Prayer), can one be afflicted by evil or any calamity after that? If so, what must be done in this case?
A: Performing Salat-ul-Istikharah is enjoined for matters wherein a person is unclear. The aim of Salat-ul-Istikharah is to leave one’s affairs to Allah (may He be Glorified and Exalted) and ask Him
( Part No : 6, Page No: 157)
to choose what is best for one’s faith and worldly matters. However, if a person performs Salat-ul-Istikharah after which there is a negative result; it must be understood that this is for achieving a wisdom that Allah wills and that in the negative result there is real goodness.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
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Q: First, is it permissible to intend to pray Salat-ul-Istikharah (prayer for guidance) after starting to pray the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) or Nafila (supererogatory) Salah such as Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque)? Or Should my intention be specifically for offering Salat-ul-Istikharah only?
Second, is it permissible to raise the hands while performing Du`a’ (supplication)?
Third, is it permissible for me to offer Salat-ul-Istikharah for more than one matter?
Fourth, is it permissible for me to perform Du`a’-ul-Istikharah (supplication for guidance) regarding the time of offering `Umrah (lesser pilgrimage), such as saying: “O’ Allah, if You know that there is goodness in my going to perform `Umrah on that night, and then state a certain time”; or is Istikharah itself not related to acts of obedience and their time of performance?
Fifth, is it true concerning what people say that if a person offers Du`a’-ul-Istikharah, they will see in a dream or feel inner relief or abhorrence towards the matter for which they made Istikharah; then act according to what they feel assured about. What is the benefit in knowing that
( Part No : 6, Page No: 158)
all goodness is in acting according to what results from Istikharah?
I ask Allah with His Most-High Names and Most Beautiful Attributes to bless you and admit you to Jannah (Paradise) with the Prophets, the Siddiqûn (followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddîq may Allah be pleased with him), the martyrs, and the righteous. And how excellent these companions were!
A: First, Salat-ul-Istikharah (prayer for guidance) should be independent, as the Prophet (peace be upon him) said: If anyone of you intends to do something, they should offer a two-Rak‘ah prayer other than the compulsory prayers…
Second, It is permissible for you while offering Du`a’-ul-Istikharah to raise the hands, because the Prophet (peace be upon him) used to do so on passionately offering Du`a’ (supplication).
Third, It is permissible for one to offer a single Istikharah for more than one matter.
Fourth, As far as `Umrah is concerned, you should perform Istikharah concerning the time of performing it, not whether to perform it or not.
Fifth, There is no validity to what is said that Istikharah is related to having a particular vision; rather, one should act upon the matter which one’s heart is receptive to, and vice versa. This is the correct manner to either go ahead with a certain matter or not.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
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understand the Qur’aan and memorize by Shaykh Abdullaah al-Ghudyaan
by Shaykh Abdullaah al-Ghudyaan,
on Saturday, January 5th, 2008
source: http://studyislaam.org/index.php/Transcribed-Lectures-By-Date/2008-01-05-Methods-to-Understand-Memorize-Al-Qur-aan-by-Shaykh-Abdullaah-al-Ghudyaan.html
The Shaykh حفظه الله began in the Name of Allaah and by praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family members and all his Companions رضي الله عنهم أجمعين.
This subject consists of clarifying the stages which one must traverse in order to gain a thorough understanding of the Book of Allaah سبحانه وتعالى. It also entails a discussion of the various books which an individual must utilize in order to aid his understanding the Book of Allaah, as well as the other sciences which will contribute to a better understanding.
FIRST STAGE – SELECT A TOPIC AND IDENTIFY THE AAYAAT DEALING WITH THAT TOPIC
One must specify a group of aayaat on a particular topic. For example, if you look at Suratul-Baqarah, you will find that it deals with many topics. It contains statements on: eemaan (belief), kufr (disbelief), nifaaq (hypocrisy), likewise ahlul Kitaab (the People of the Book), Hajj (pilgrimage to Makkah), siyaam (fasting), talaaq (divorce), ribaa (interest), mudaayanaat (blood money and debts) and other subjects.
The individual must identify the aayaat which discuss one topic. This is the first phase. It is possible to seek help from some of the books of Tafseer and likewise some of the masaahif. There are some masaahif in which the topics are identified; and some books of Tafseer which specify the aayaat which discuss a particular subject e.g. Tafseer ibn Katheer which identifies the aayaat which speak about a single topic, and there are many books of Tafseer which do this.
SECOND STAGE – STUDY THE MEANINGS OF THE WORDS AND PHRASES
The individual must know that each particular subject is made up of a number of words/phrases which have meaning in the Sharee’ah (Legislation) and in the language. An individual must understand the meaning of these words (in order to appropriately use the linguistic or legislative meaning accordingly to correctly understand what Allaah سبحانه وتعالى is saying).
From the best books which have been authored to explain the meanings of the words which are ghareeb al-Qur’aan (detailed terminology of the Qur’aan) as used in the Qur’aan is the book: Mufradaat Ghareeb al-Qur’aan by ar-Raaghib al-Asfahaanee [1]. In this book the author collects all the words in the Qur’aan and explains their (linguistic and legislative) meanings.
THIRD STAGE – UNDERSTAND THE REASON FOR REVELATION
One must be aware that the aayaat in the Qur’aan are divided into 3 categories:
- Those revealed without a cause for revelation e.g. there was no specific incident which led to their revelation. These include the aayaat of tahaarah (طهارة – purification), salaah, zakaat, siyaam (صيام – fasting) and Hajj. There are many aayaat of the Qur’aan which were revealed without a specific cause.
- Those which were revealed due to a particular incident and those where the Sahaabah asked a question and Allaah سبحانه وتعالى revealed the answer in the Qur’aan. For example:
يَسْأَلُونَكَ عَنِ الأهِلَّةِ
{They ask you (O Muhammad صلى الله عليه و سلم) about the new moons…} [al-Baqarah 2:189]يَسْأَلُونَكَ عَنِ السَّاعَةِ
{They ask you about the Hour (Day of Resurrection)…} [al-A’raaf 7:187], [an-Naaziaat 79:42] - Those which were revealed due to a reason, but the reason is unknown. The Ulamaa’ of the past have studied these aayaat and written books on this issue. The books are called Asbaab an-Nuzool and they discuss the reasons why the aayaat were revealed. The Books authored on this topic include:
- Lubaabin-Nuqool fee Asbaabil-Nuzool (لباب النقول في أسباب النزول) and
- Al-Muharrar fee Asbaabin-Nuzool (المحرر فى أسباب النزول) .
These were written in order to give a better understanding as to why the aayaat were revealed.
FOURTH STAGE – IDENTIFY THE AAYAAT WHICH ARE NAASIKH AND MANSOOKH
One must know that in the Qur’aan there are aayaat which are naasikh (abrogating) and those which are mansookh (abrogated). The Student of Knowledge needs to know what is naasikh and what is mansookh. A book written on this topic is an-Naasikh wal-Mansookh by Ibn an-Nuhaas [2].
FIFTH STAGE – IDENTIFY THE MUKHAM AND MUTASHAABIH AAYAAT
Next, an individual must understand that the Qur’aan is comprised of aayaat which are mukham (clear and unambiguous) and those which are mutashaabih (ambiguous).[3]
From the aayaat which are mutashaabih are those which are mutashaabih regarding the wording (i.e. recitation) and those which are mutashaabih regarding the meaning (i.e. legislative meaning).
Amongst the mutashaabih with respect to meaning are those which:
- Allaah has kept the meaning to Himself and no one understands them e.g. knowledge of His dhaat (self), His Names, His Attributes, and likewise those which relate to the Last Day as Allaah has not informed us about it. Indeed, Allaah has informed us about matters which no one truly understands except Him سبحانه وتعالى.
- Those which are mutashaabih and understood by the Ulamaa’.
As for those which are mutashaabih regarding the wording, they are related to recitation as in His Saying in Suratul-Baqarah:
{…and that which is slaughtered as a sacrifice for others than Allaah…} [al-Baqarah 2:173]
You will find that the word bihi (بِهِ) is placed before in Suratul-Baqarah, and after in all other instances where it occurs in the Qur’aan.[4]
And as in His Speech:
{…And you see the ships cleaving (the sea water as they sail through it) …} [Faatir 35:12]
And
{…And you see the ships ploughing through it …} [an-Nahl 16:14]
On this topic there is a book Daleel al-Ayaat al- Mutashaabihaat. It is essential for the individual who wants to memorize the Qur’aan that he pays attention to these aayaat al-mutashaabihaat, familiarity with which is required for recitation.
As for those which are mutashaabih regarding the meaning which are understood by the Ulamaa’; they have been researched by the Scholars of the past. The phrases have been reported by authors in their books, amongst them the books:
- Ta’weel Mushkil al-Qur’aan by Ibn Qutaybah (تأويل مشكل القرآن لابن قتيب)
- Daf’ Ihaam al-Idhtiraaf ‘an Aayaatil Kitaab of ash-Shanqeetee (دفع إيهام الاضطراب عن آيات الكتاب للشيخ محمد الأمين الشنقيطي)
- Durratit Tanzeel wa Ghurratit Ta’weel fi Muttashaabih at-Tanzeel of al-Iskaafi (درة التنزيل وغرة التأويل للإسكافي) and
- Baahir al-Burhaan fee Mutashaabih al-Qur’aan (باهر البرهان فى متشابه القران)
There are very many books written on Mutashaabih al-Qur’aaan.
As an example of this is the Statement of Allaah سبحانه وتعالى:
{So, on that Day no question will be asked of man or jinni as to his sin…}…} [ar-Rahmaan 55:39]
From this ayah, it may be understood that Allaah سبحانه وتعالى will not ask anyone on Yawmul Qiyaamah (the Day of Reckoning). However, affirmation of questioning is found in the Qur’aan as in His Speech سبحانه وتعالى:
{Then surely We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers. Then surely We shall narrate to them (their whole story) with knowledge, and indeed We have not been absent.} [al-A’raaf 7:6-7]
And as He سبحانه وتعالى said:
{But stop them, verily, they are to be questioned.} [as-Saffaat 37:24]
So when the recitor recites these aayaat he is confused with this ambiguity (as they appear to conflict). However, the Scholars of the past رحمهم الله have taken care of these ambiguities (by studying and clarifying the issues for the Ummah).
SIXTH STAGE – UNDERSTANDING THE MEANING OF THE AAYAAT AND THE SIGNS FOR STOPPING
At this stage one must know the meaning of the aayaat. Signs for stopping have been placed in the Qur’aan. These signs have been placed by taking into consideration the meaning of the sentences. From these signs are:
- The general sign for a waajib (compulsory) stop – laazim (م) is written above. It indicates that the statement has been completed.
- The sign for a muharram (prohibited) stop – لا is written above it. It means that the sentence after this sign is connected to what is before it. So, the meaning of the phrase before the sign لا is not complete except with the statement which comes after it.
- Likewise the stop which is jaa’iz (permissible) which is written as صلى and قـلى. This may be mandoob or makrooh.
- It is intended that in each Mushaf the signs for stopping will be found at the end of the Mushaf and it is allocated to this place in the Qur’aan.
The best book written on this subject is a book entitled Ilal al-Wuqoof (علل الوقوف) which examines the stops which are in the Qur’aan and clarifies the significance of stopping at each place. This book is in three (3) volumes. From the Mufassiroon who have explained the Qur’aan pertaining to the signs of stopping, the best of them is Ibn Jareer at-Tabaree رحمه الله, for in his Tafseer he mentions a sentence and then comments on it (whether on the issues of ‘Aqeedah or Recitation). An individual needs to return to this book for the purpose of understanding the meaning of the sentences. Then, after understanding the meaning of the sentences, he goes to the seventh stage.
SEVENTH STAGE – UNDERSTANDING THE GENERAL MEANING AND EXTRACTING THE RULINGS
At this stage one must understand the general meaning of the aayaat. Amongst the best books dealing with the general meaning of the aayaat, and it is sound i.e. free from any mistakes regarding its ‘Aqeedah, is the book Tafseer as-Sa’dee[5].
When one has finished with the general explanation, he also extracts the general rulings which are contained in these aayaat. It is the same whether these rulings pertain to Tawheed al-Uloohiyyah, Tawheed ar-Ruboobiyyah, Tawheed al-Asmaa’ was-Sifaat or pertain to a pillar of Eemaan (Belief) – like Eemaan in Allaah, His Angels, His Books, His Messengers, the Last Day and with Qadr (Pre-decree) – the good or bad of it, or whether they pertain to the pillars of Islaam, or pertain to any subject.
Amongst the best of books (on this topic) are:
- al-Jaami’ li Ahkaamil-Qur’aan of Qurtobi (الجامع لأحكام القرآن)
- Ahkaam al-Qur’aan of ibn al-‘Arabi. (أحكام القرآن لابن العرب)
- Ahkaam al-Qur’aan of Jassaas (أحكام القرآن للجصاص)
- Ahkaam al-Qur’aan of ash-Shaafi’ee (أحكام القرآن للشافعي)
The books written by these authors رحمهم الله contain the general meaning of the aayaat of the Qur’aan and the explanation of the Rulings of the Qur’aan, although the book of ash-Shaafi’ee is characterized by an important aspect, and that is the examination of the aayaat which refer to the qawaa’id (principles) whether the Qawaa’id Usooliyyah (principles relating to the Usool of Fiqh) or Qawaa’id Fiqhiyyah (principles relating to Fiqh).
There is also a Tafseer of the Qur’aan pertaining to the fundamental principles and it is al-Ishaaraat al-Ilaahiyyah ‘ila al-Qawaa’id al-Usooliyyah[6] of at-Toofee.
SUMMARY
These are the stages which one can adhere to when he wants to memorize the Qur’aan by heart. He categorizes the aayaat of a topic, familiarizes himself with the meaning, the vocabulary, the reason for revelation, the naasikh and mansookh (abrogated and abrogating aayaat). He also recognizes the mutashaabih related to the pronunciation and the mutashaabih related to the meaning. He also understands the meaning of the aayaat regarding the signs for stopping and the general meaning of the aayaat and the rulings which are contained in these aayaat.
After completing these stages, he takes as much as he is able to of these aayaat and he begins to memorize them by repeating them as much as he needs to. This is because an individual differs in the amount that he is able to memorize. Some suffice by repeating something ten (10) times, or twenty (20) times, or thirty (30) times and some go as far as one hundred (100) times.
This is the end of the talk on this topic. In the next session we will discuss the ‘Uloom (Sciences) which the Mufassir (Commentator of the Qur’aan) is in need of. The ‘Uloom are more comprehensive than these stages because these stages are for those who want to memorize the Qur’aan. As for the one who wants to comment (give Tafseer) on the Qur’aan (Mufassir) then I will speak about this in the next lesson bi-idhnillaah.
1. Question: Is it permissible to sell things in the masjid?
Answer: Buying and selling is not permissible in the masjid because the masaajid are built for the remembrance of Allaah as He سبحانه وتعالى says:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ
{O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on Friday (Jumu’ah prayer), come to the remembrance of Allaah [Jumu'ah religious talk (Khutbah) and Salaat (prayer)] and leave off business (and every other thing)…} [al-Jumu’ah 62:9]They (the Sahaabah) used to buy/sell outside the masjid and when he صلى الله عليه و سلم heard a man crying out in the mosque about something he had lost, he صلى الله عليه و سلم said: “May Allah not restore it to you.”[5] So all that is related to this matter should not occur in the masjid.
The Shaykh حفظه الله was further asked about buying and selling in the masjid if the intent behind the trade is to benefit the masjid. He replied by saying that even if it is for the benefit of the masjid it is not permissible to buy, sell and do trade in the masaajid. The exchange of money from hand to hand should be done outside the masjid.
2. Question: What advice do you have for an Imaam who moved from one city where there were funds in the Masjid Account that belongs to that community, and he left that area with the funds and established a masjid in another community. Is it waajib (obligatory) upon him to return the money or give it to the Administration of the old masjid?
Answer: The Prophet صلى الله عليه و سلم said: “Indeed actions are by intentions, and every person will have (the reward of) what he intended.”[6] If the individuals who paid the funds to this imaam when he was the imaam of the old masjid view that it belongs to the old masjid, then it is not permissible for him (the imaam) to carry it to another masjid. If he carried it then it is obligatory upon him to return it.
3. Question: Sometimes, I wish to tell you and other scholars or some brothers that, “I love you for the sake of Allaah,” but I refrain from doing so for fear that I may be lying. How does one know when he really loves another person for the sake of Allaah?
Answer: Allaah سبحانه وتعالى is more knowledgeable about the servant than the servant is about himself; and the servant knows himself more than others know him. So, if he finds in his heart that he loves this individual for the sake of Allaah سبحانه وتعالى and not for any worldly affairs from the affairs of the dunya, whether from the perspective of wealth or any other matter, then this is evidence that he loves this individual for the sake of Allaah.
If he loves him for example, as the Prophet صلى الله عليه و سلم said: “Thus he whose migration was for Allaah and His Messenger, his migration was for Allaah and His Messenger, And he whose migration was to achieve some worldly benefit or to take some woman in marriage…”[7] So if an individual loves someone in the way a man loves his wife, or if he has love for another person such that it is not based on the Deen, or he loves him for his wealth or his status or other than this from these matters; then if the love is based on the Deen he would know this in his heart. So the one who would know this is the individual himself.
4. Question: A brother has many questions about matters related to hijrah (migration). A summary of the questions is: Every Muslim who wishes to make hijrah must obtain a visa. Is the concept of the visa Islaamically legislated? Are there any reasons for this condition as we know that it was not the case during the time of Prophet Muhammad صلى الله عليه و سلم? Are our Scholars advising the Muslim rulers to lift this and to allow Muslims to immigrate to their countries?
Answer: There was some problem with the connection with the Shaykh حفظه الله during the response to this question. However, from what could be ascertained, the Shaykh حفظه الله mentioned that from the Principles of the Legislation of Islaam is (loosely translated) ‘When there is difficulty it is required that something is introduced to make that thing easy.’ It means that whenever there is a difficulty upon the Muslims, there is an obligation upon the leaders of the Muslims to remove that difficulty by making things easy. This is from the Principles of the Legislation of Islaam and it may be looked at from a number of different angles.
However, what the individual must understand is that Allaah سبحانه وتعالى will only hold you accountable for that which you are in control of, as Allaah سبحانه وتعالى says in the Qur’aan:
لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ وُسْعَهَا
{Allaah burdens not a person beyond his scope…} [al-Baqarah 2:286]Therefore, if an individual has the ability, and it is easy for him to make hijrah then he can make hijrah and if he cannot, due to some obstacle or hindrance then he is not held responsible for that, and Allaah سبحانه وتعالى will not hold him accountable for that.
References
[3] Diagram of the classification of the Muhkam and Muttashaabih aayaat. (See attached file)
[4] Surah al-Maaidah 5:3; al-An’aam 6:145; an-Nahl 16:115
[5] Reported in Saheeh Muslim, The Book of the Masjid and the Matters of Prayer (كتاب المساجد ومواضع الصلاة). Hadeeth (#568).
[6] Reported in Saheeh al-Bukhaaree, The Beginning of the Revelation (بدء الوحي), Hadeeth (#1); and in Saheeh Muslim, The Book of Leadership (كتاب الإمارة), Hadeeth (#45).
[7] Reported in Saheeh al-Bukhaaree, The Beginning of the Revelation (بدء الوحي), Hadeeth (#1); and in Saheeh Muslim, The Book of Leadership (كتاب الإمارة), Hadeeth (#45).
I put my trust in Allah, then in you”? or: “I have hope in you brother…”?
Q: My nickname is Abdul-Qawiy. What is the ruling of Islam on this nickname? Also, is it permissible to say: “I put my trust in Allah, then in you”? or: “I have hope in you brother…”?
A: It is permissible to say: “I put my trust in Allah, then in you” for Tawakkul (putting trust in Allah) is to leave one’s affairs to Him and rely on Him Alone. Tawakkul in the slaves of Allah after Tawakkul in Allah (may He be Glorified and Exalted) is to authorize His slaves to do the things that they can do. Allah (may He be Exalted) has Mashi’ah (Will) and so do His slaves but the Mashi’ah of the slaves of Allah is dependent on that of Allah, who says: To whomsoever among you who wills to walk straight. And you cannot will unless (it be) that Allâh wills — the Lord of the ‘Alamîn (mankind, jinn and all that exists). and Verily, this is an admonition: therefore whosoever wills, let him take a Path to His Lord! But you cannot will, unless Allâh wills. Verily, Allâh is Ever All-Knowing, All-Wise. ( Part No : 1, Page No: 378) Moreover, this matter is clarified by our Prophet (peace be upon him) in the following Hadith that is related and declared Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) by Al-Nasa’iy on the authority of Qutaylah: A Jewish man came to the Prophet (peace be upon him) and said: You make rivals and partners to Allah when you say: “What Allah and you desire” and also when you say: “By the Ka`bah”. Therefore, the Prophet (peace be upon him) ordered them to say when they want to take an oath: “By the Lord of the Ka`bah”. He also ordered them to say: “What Allah desires, then what you desire”. He (peace be upon him) said in another Sahih Hadith: Do not say, “What Allah wills and so and so wills,” but say: “What Allah wills then so and so wills”. On the other hand, Abdul-Qawiy can be used as a nickname and as a name for Al-Qawiy (the All-Strong) is one of the Names of Allah (may He be Exalted). 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 Committee Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
The oppressed supplicating against his oppressor
The oppressed supplicating against his oppressor
Question: Does the oppressed have the right to supplicate against his oppressor?
Response: The oppressed can supplicate to Allaah (`Azza wa Jall) against his oppressor according to the level of oppression he has suffered; And the evidence for this is the saying of the Prophet (sal-Allaahu `alayhe wa sallam): ((Beware the supplication of the oppressed, for indeed there is no barrier between it and Allaah)) Often the oppressed is unable to respond to his oppressor nor be direct with him (for a number of reasons); Either he is a relative of his or friend or colleague with whom he is unable to speak regarding this (matter of oppression). So, in this case, there is no recourse for him except the supplication (to Allaah). However, it is sometimes said that such-and-such a person has wronged another. So, (in this case) is it permissible for him to: i) Supplicate to Allaah against the one who has wronged him; or should he attach a condition to his supplication by saying: ii) “O Allaah! If such-and-such (a person) oppressed me or wronged me in a matter…” and hereby he mentions the matter in his supplication? The second (of the two supplications), because sometimes it could be that he accuses a relative of afflicting evil eye upon someone or that he has afflicted someone with magic, however, he is unable to speak (out) because he has no evidence other than clear signs which indicate that he has wronged (this person). So, here the Lord of the Worlds (Subhaanahu wa Ta`aala) knows, so (the supplication is to be done as follows): ((O Allaah! If such-and-such a person is the one who has afflicted me – and here you supplicate according to that which you have experienced in this matter)) – then this is sufficient, however, if a person is patient and perseveres and leaves the affair with Allaah, then that is good.
Shaykh ibn ‘Uthaymeen I`laam al-Mu`aasireen bi-Fataawa Ibn `Uthaymeen – Page 405-406
Source :http://fatwa-online.com/fataawa/worship/supplication/0081015.htm
Bearing True Witness (A Must Read Book for New Muslims)
Bismillaahir ar-Rahmaanir ar-Raheem ‘
This present book is the last in a series of four. The first book in this series, The Eighth Scroll, is a work of historical fiction—an action/adventure novel designed to thrill the audience, and at the same time ease them into the subject of comparative religion. The second book in this series, The First and Final Commandment (Amana publications), has been rewritten and divided into two volumes, MisGod’ed and God’ed. With publication of these two volumes—now books numbered two and three in this series—The First and Final Commandment becomes redundant, and will be removed from the market. MisGod’ed provides a roadmap of guidance and misguidance in the Abrahamic religions, and presents the continuity of revelation from Judaism to Christianity, and then to Islam. God’ed picks up where MisGod’ed leaves off, and argues the case for Islam as the completion of revelation. For now, Bearing True Witness completes this series by providing practical guidance to those who embrace the Islamic religion. However, a fifth book is in the planning stage, in which I intend to address the many disingenuous criticisms and blatant slanders leveled against Muslims and the Islamic religion. In this book, I plan to discuss polygamy, slavery, racism, the female headscarf, oppression of women, terrorism, “fundamentalism,” and idolatry, among other topics. The order of this series of books, then, is to introduce the fictionreading audience to a serious investigation of religious evidence (The Eighth Scroll), to analyze that body of evidence (MisGod’ed), to argue the case for Islam as the final revelation and fulfillment of predictions of the Jewish and Christian scriptures (God’ed), to suggest the manner in which the Islamic religion should be practically applied (Bearing True Witness), and to provide the confirmed Muslim with defense against the most common slanders against Islam (in the planned fifth book in this series). Regarding the present work, Muslims frequently observe that converts to the Islamic religion progress through several stages of ideological, spiritual, and psychological growth before achieving a semblance of religious maturity. The period of maturation varies from one individual to another, as does the end result. Some Muslims have shown remarkable religious maturity as children. Others experience dramatic reversal of ideology late in life. The renunciation of extreme Sufism by the famous eleventh century (CE) Imam AlGhazali (full name: Abu Haamid Muhammad AlGhazali) in later life, and the refutation of his errors in aqeeda by the tenth century (CE) AlAsh’aree (full name: Abu AlHasan ‘Ali ibn Ismaa’eel alAsh’aree, to whom the Ash’aree aqeeda is attributed), also late in his days, serve as prominent examples. In more recent history, Malcolm X’s transition from the racist and ideologically condemned political cult known as the Nation of Islam to orthodox (Sunni) Islam is perhaps the best known example.
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The Attribute of Descent and Different Time Zones
The Attribute of Descent
( Part No : 3, Page No: 186) & ( Part No : 3, Page No: 187)
Second question from Fatwa No. (1643):
Q: I had a discussion with a person educated in modern sciences. He was a teacher in the university of Abidjan, Ivory Coast. He said: ”Your Lord descends during the last part of every night to the lowest heaven.” I told him that there is no doubt about that and I completed the Hadith for him. He said: “If this is true, then it means that your Lord does not rise over the throne as is mentioned in the Qur’an: 
The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). 
The last part of the night is existent continuously on the earth according to the turn of the earth around itself with the Allah’s Might until the Day of Judgment.” Then I stopped talking.
A: There is no contradiction between the descent of Allah (may He be Exalted) to the first heaven in the last third of every night in different areas and His Istiwa’ (Allah’s rising over the Throne in a manner that befits Him). He (may He be Exalted) is not similar to His creation in any of His Attributes. He can descent as He wills in a way that suits His Majesty during the third part of the night to every country.
Doing so does not contradict His Loftiness and His Istiwa’. We do not know the manner of His Descent or the manner of His Istiwa’. This is exclusively for Him alone. As to creatures, it is impossible for them to descent at a place and be in another one at the same time. But Allah (may He be Exalted) is above all things Potent. No one is to be compared or measured to Allah. Allah (may He be Glorified and Exalted) says: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). , There is nothing like Him; and He is the All-Hearer, the All-Seer. It becomes clear from what we have mentioned that there is no contradiction between His descent and His Istiwa’ and that the difference of countries have no effect in this point.
May Allah guide you and us to what pleases Him and grant us understanding and realization of the truth. He is the answerer of invocations!
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 | Committee Deputy Chairman | The Chairman |
| `Abdullah ibn Qa`ud | `Abdullah ibn Ghudayyan | `Abdul-Razzaq `Afify | `Abdul-`Aziz ibn `Abdullah ibn Baz |
