Collection of Fatawa's

As'Salâm Alaikum Wa'Rahmatullâhi Wa'Barakâtuh
Dear brother and sisters,

This document is a collection of fatawa’s issued by Islamic
scholars of http://www.islamhouse.com . I have downloaded
it from the site and uploaded it here. If you have any
concerns (copyright violation or otherwise) please feel free to
contact me at my email id hi_hello61@yahoo.com . I shall
deal with it as soon as possible, Insha Allah.
Hope it helps you.
Was'Salâm Alaikum
Mustafizur Rohman
E mail : hi_hello61@yahoo.com
A brief introduction to the fatwas of the Standing
Committee for Scholarly Research and Issuing Fatwas
[English]
‫تعريف موجز بفتاوى اللجنة الدائمة للبحوث العلمية واإلفتاء‬
[‫]اللغة اإلجنليزية‬
By:
Muhammed Salih Al-Munajjid
Source:
www.islam-qa.com
Islamic Propagation Office in Rabwah, Riyadh
‫املكتب التعاوين للدعوة وتوعية اجلاليات بالربوة مبدينة الرياض‬
2009-1430
Downloaded from http://www.islamhouse.com Page 1 of 479

A brief introduction to the fatwas of the Standing
Committee for Scholarly Research and Issuing Fatwas
I found in a chat room a strange du‟aa‟. The poster said: “Whoever recites this du‟aa‟ at
any time, it is as if he has done Hajj 360 times, and read the entire Qur‟an 360 times, and
freed 360 slaves, and given 360 dinars in charity, and given relief to 360 people in
distress...” etc. I looked on Google, and I was astonished to see how widespread this
du‟aa‟ is, but I could only find a very few websites or pages which responded with
fatwa number 21084 from the Standing Committee for Scholarly Research and Issuing
Fatwas.
But the problem is: does simply writing this phrase -- Standing Committee for Scholarly
Research and Issuing Fatwas -- underneath the answer give credibility to the fatwa, or
must we verify the source and check whether the Standing Committee for Scholarly
Research and Issuing Fatwas is in fact the source of the fatwa? What is the proper way
to verify the fatwas of the Standing Committee for Scholarly Research and Issuing
Fatwas on the Internet and to find out whether it is in fact responsible for issuing a
particular fatwa?
Is there an official and trustworthy site dedicated to fatwas of the Standing Committee
for Scholarly Research and Issuing Fatwas on the Internet? Is a person is sinning if he
publishes a fatwa without verifying the source or mentioning it?.
Praise be to Allah.
Firstly:
The Standing Committee for Scholarly Research and Issuing Fatwas in the Kingdom of
Saudi Arabia is one of the respected Scholarly committees of current times. It includes a
number of senior scholars in this country, and it has a high level of credibility in
Scholarly and Islamic circles. It has done a great deal of work in explaining rulings of
sharee‟ah to the people and issuing fatwas having to do with all aspects of life. Shaykh
Ahmad ibn „Abd al-Razzaaq al-Duwaysh has compiled the fatwas issued by the
committee, and the first group of them has appeared in 26 volumes; the second group
has appeared in six volumes. This is one of the most important references that may be
used by people and seekers of knowledge today in the study of contemporary fiqhi
issues.
These fatwas are available in full on the Internet on the website of the General
Presidency of Scholarly Research and Ifta‟, via the following link:
http://www.alifta.net/Default.aspx

The book is available in image form on the Internet via the following link:
http://www.archive.org/details/fldbeefldbee
Secondly:
With regard to the du‟aa‟ mentioned in the question, a genuine fatwa has been issued
concerning it by the Standing Committee, and it has been published in the book which
includes a number of their fatwas. We will quote to you here that which has to do with
this du‟aa‟.
It says in Fataawa al-Lajnah al-Daa‟imah (24/281-284), fatwa no. 21084:
Praise be to Allah alone and blessings and peace be upon the one after whom there is no
Prophet.
The Standing Committee for Scholarly Research and Issuing Fatwas has examined that
which was sent to the Chief Mufti by Dr. Muhammad ibn Sa‟d al-Shuwayir and was
referred to the Council of Senior Scholars no. 3598, dated 9/7/1420 AH. The enquirer
stated that one of the citizens brought a flyer which he says he found in the mosque
where he prays, and he is asking for a fatwa concerning it. In this paper it says the
following:
“Laa ilaaha ill-Allah al-Jaleel al-Jabbaar, Laa ilaaha ill-Allah al-Wahid al-Qahhaar, Laa
ilaaha ill-Allah al-„Aziz al-Ghaffaar, Laa ilaaha ill-Allah al-Kareem al-Sattaar, Laa ilaaha
ill-Allah al-Kabeer al-Muta‟aal. Laa ilaaha ill-Allah wahdahu laa shareeka lah, ilaahan
waahidan rabban wa shaahidan, samadan wa nahnu lahu muslimoon. Laa ilaaha ill-
Allah wahdahu laa shareeka lah, ilaahan waahidan rabban wa shaahidan nahnu lahu
„aabidoon, Laa ilaaha ill-Allaah wahdahu laa shareeka lah, ilaahan waahidan rabban wa
shaahidan, nahnu lahu qaanitoon, Laa ilaaha ill-Allah wahdahu laa shareeka lah,
ilaahan waahidan rabban wa shaahidan, nahnu lahu saabiroon. Laa ilaaha ill-Allah
Muhammad rasool-Allaah, „Ali wali-Allaah. Allaahumma ilayka wajahtu wajhi, wa
ilayka fawwadtu „amri, wa „alayka tawakkaltu ya arham al-raahimeen. (There is no god
but Allah, the Majestic, the Exalted in Might, there is no god but Allah, the One, the
Subduer, there is no god but Allah, the Almighty, the All-Forgiving, there is no god but
Allah, the Most Generous, the Concealer, there is no god but Allah, the Most Great, the
Most High. There is no god but Allah alone with no partner or associate, one God, Lord
and Witness, Eternal, and we submit to Him. There is no god but Allah alone, with no
partner or associate, One God, Lord and Witness, and we worship Him; there is no god
but Allah alone with no partner or associate, one God, Lord and Witness, and we are
devoted to Him; there is no god but Allah alone with no partner or associate, one God,
Lord and Witness, and we are patient for His sake. There is no god but Allah,

Muhammad is the Messenger of Allah, and „Ali is the wali (close friend) of Allah. O
Allah, to You I turn my face and to You I delegate my affairs, and in You I put my trust,
O Most Merciful of those who show mercy.
It was narrated from the Messenger of Allah (blessings and peace of Allah be upon him)
in the hadith that he said: “Whoever recites this du‟aa‟ at any time, it is as if he has done
Hajj 360 times, and read the entire Qur‟an 360 times, and freed 360 slaves, and given 360
dinars in charity, and given relief to 360 people in distress.” No sooner had the
Messenger of Allah (blessings and peace of Allah be upon him) spoken this hadith, but
al-Ameen Jibreel (peace be upon him) came down and said: O Messenger of Allah, any
slave of Allah, male or female, among your ummah, O Muhammad, who recites this
du‟aa‟, even if it is only once in his lifetime, by my holiness and majesty, I guarantee to
him seven things:
1. I will relieve him of poverty
2. I will protect him from the questioning of Munkar and Nakeer
3. I will help him to pass over al-Siraat
4. I will protect him from sudden death
5. I will make it forbidden for him to enter Hell
6. I will protect him from the squeezing of the grave
7. I will protect him from the wrath of the unjust ruler.
The Messenger of Allah (blessings and peace of Allah be upon him) spoke the truth.
After studying this matter, the Committee for Issuing Fatwas replied as follows:
This du‟aa‟ which is attributed to the Prophet (blessings and peace of Allah be upon
him) is a false du‟aa‟, which has no basis in the Book of Allah or the Sunnah of His
Prophet (blessings and peace of Allah be upon him). The hadith which speaks of its
virtue is a false and fabricated hadith. We have not found any of the imams of hadith
who narrated it with this wording.
The indications that it has been fabricated are clear for a number of reasons including
the following:
1. This supplication and its implications are contrary to sound commonsense and
that which has been clearly narrated in the Book of Allah and the Sunnah of His
4

Prophet (blessings and peace of Allah be upon him). That is because of the
suggestion of these huge numbers of reward for the one who recites this
supplication.
2. It includes the phrase “ „Ali is the wali (close friend) of Allah.” Undoubtedly the
Ameer al-Mu‟mineen „Ali ibn Abi Taalib (may Allah be pleased with him) is one
of the close friends of Allah, in sha Allah, but singling him out for mention of
that to the exclusion of others is a raafidi idea.
3. It states that one of the effects of this supplication is that the one who recites it
will enter Paradise even if he commits major sins or does anything that is
contrary to faith. This is invalid and unacceptable according to reason and
sharee‟ah.
Based on that, what every Muslim should do is pay no attention to this flyer, and
destroy it, and warn people against being deceived by this or similar things. He has to
verify matters of religion and ask people of knowledge about anything that he is
confused about, so that he will worship Allah with insight and will not fall victim to
charlatans and weak souls who want to divert the Muslims from that which concerns
them of both religious and worldly matters, and make them attached to illusions and
innovations that have no validity.
Standing Committee for Scholarly Research and Issuing Fatwas
It is essential to point out here the necessity of verifying the attribution of fatwas to their
authors before spreading them or announcing them. Indeed, this is essential in
everything that one attributes to someone else. Allah says (interpretation of the
meaning): “And follow not (O man, i.e., say not, or do not, or witness not) that of which
you have no knowledge. Verily, the hearing, and the sight, and the heart of each of
those ones will be questioned (by Allah)” [al-Isra‟ 17:36]. If people responded to this
divine command, that would suffice them against a great deal of division and conflict
which brings nothing but evil.
You may verify that this fatwa was indeed issued by the Standing Committee, either by
reading their books if that is possible for you or you have a copy of them, or by reading
that on the official website of the General Presidency of Scholarly Research and Ifta‟, the
link to which we have mentioned above, or if that is quoted to you from them by a
trustworthy scholar or on a trustworthy website. On our website you will find
hundreds of fatwas quoted from the Standing Committee, along with the volume and
page number in which the fatwa appears.
And Allah knows best.

Acceptance of repentance
(English)
‫ﻗﺒﻮل اﻟﺘﻮﺑﺔ‬
( ‫) إﻧﺠﻠﻴﺰي‬
Sheikh Muhammed Salih Al-Munajjid
‫ﳏﻤﺪ ﺑﻦ ﺻﺎﻟﺢ اﳌﻨﺠﺪ‬
http://www.islamqa.com

I have committed a great sin and I prayed to Allaah and asked Him to
forgive me. Will my repentance from that sin be accepted? I feel that
my repentance has not been accepted and that Allaah is angry with me.
Are there any indications that repentance has been accepted?
Praise be to Allaah.
Firstly:
Making mistakes and falling short are undoubtedly part of human nature
and no one will be free of shortcomings in his obedience to Allaah, or free
of mistakes or forgetfulness or sins. All of us fall short, commit sins, and
make mistakes. Some-
times we turn to Al-
laah and sometimes
we turn away from
Him. Sometimes we
remember that Allaah
is watching and some-
times we become neg-
ligent. None of us is
free of sin, and we will
inevitably make mis-
takes. We are not in-
fallible. Hence the
Prophet (peace and
blessings of Allaah be
upon him) said: “By the One in Whose hand is my soul, if you did not
commit sin Allaah would do away with you and bring people who would
commit sin then pray for forgiveness.” Narrated by Muslim, 2749. And he
(peace and blessings of Allaah be upon him) said: “Every son of Adam sins
and the best of those who sin are those who repent.” Narrated by al-
Tirmizi, 2499; classed as hasan by al-Albaani.
By His mercy towards weak man, Allaah has opened the gate of repen-
tance to him, and has commanded him to turn to Him, every time sin
overwhelms him. Were it not for that, man would suffer a great deal of
hardship and would not have the drive to draw closer to his Lord; he
2
would lose all hope of His forgiveness and pardon. Repentance is some-
thing that is necessary as a result of man’s shortcomings and human fail-
ings.
Allaah has enjoined repentance on all kinds of people in this ummah (na-
tion): those who are foremost in good deeds, those who follow a middle
course, and those who wrong their own selves by doing haraam things
(cf. Faatir 35:32).
Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be
successful” [al-Noor :31]
“O you who believe! Turn to Allaah with sincere repentance!” [Al-

Tahreem : 8]
And the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: “O people, repent to Allaah and seek His forgiveness, for I repent
one hundred times a day.” Narrated by Muslim, 2702 from the hadeeth of
al-Agharr al-Muzani (may Allaah be pleased with him).
Allaah has bestowed His mercy and encompassed His slaves with his
kindness. He is Forbearing and does not punish us or destroy us straigh-
taway, rather He gives us respite, and He commanded His Prophet (peace
and blessings of Allaah be upon him) to proclaim His generosity:
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by
committing evil deeds and sins)! Despair not of the Mercy of Allaah, veri-
ly, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful” [al-
Zumar :53 – interpretation of the meaning].
And He says, out of kindness towards His slaves (interpretation of the

meaning):
“Will they not turn with repentance to Allaah and ask His forgiveness? For
Allaah is Oft-Forgiving, Most Merciful” [al-Maa'idah:74]
“And verily, I am indeed forgiving to him who repents, believes (in My

Oneness, and associates none in worship with Me) and does righteous
3
good deeds, and then remains constant in doing them (till his death)” [Ta-
Ha :82]
“And those who, when they have committed Faahishah (illegal sexual
intercourse) or wronged themselves with evil, remember Allaah and ask
forgiveness for their sins; — and none can forgive sins but Allaah — and
do not persist in what (wrong) they have done, while they know” [Aal
‘Imraan :135]
“And whoever does evil or wrongs himself but afterwards seeks Allaah’s
forgiveness, he will find Allaah Oft-Forgiving, Most Merciful” [al-Nisa’
:110]
Allaah calls to repentance those who committed the gravest form of shirk
and sin, those who say that ‘Eesa { Jesus } (peace be upon him) is the son
of God – exalted be Allaah far above what the wrongdoers say. Allaah
says (interpretation of the meaning):
“Will they not turn with repentance to Allaah and ask His forgiveness? For
Allaah is Oft-Forgiving, Most Merciful” [al-Maa’idah :74]
And He opens the door of repentance to the hypocrites, who are worse
than the kuffaar who openly show their kufr. Allaah says (interpretation
of the meaning):
“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no
helper will you find for them. Except those who repent (from hypocrisy),
do righteous good deeds, hold fast to Allaah, and purify their religion for
Allaah (by worshipping none but Allaah, and do good for Allaah’s sake
only, not to show off), then they will be with the believers. And Allaah will
grant the believers a great reward” [al-Nisa’ :145-146]
One of the attributes of the Lord is that He accepts repentance and re-
joices over it by His grace. Allaah says (interpretation of the meaning):
“And He it is Who accepts repentance from His slaves, and forgives sins,
and He knows what you do” [al-Shoora :25]
4
“Know they not that Allaah accepts repentance from His slaves and takes
the Sadaqaat (alms, charity), and that Allaah Alone is the One Who for-
gives and accepts repentance, Most Merciful?” [al-Tawbah :104]
It was narrated that Abu Hamzah Anas ibn Maalik al-Ansaari (may Allaah
be pleased with him), the servant of the Messenger of Allaah (peace and
blessings of Allaah be upon him), said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “Allaah rejoices more over the
repentance of His slave than any one of you who finds his camel after
having lost it in a desolate land.” Agreed upon.
According to a report narrated by Muslim (2747): “Allaah rejoices more

over the repentance of His slave than any one of you if he is on his camel
in a desolate land, then it runs away from him and on it is his food and
drink, and he despairs of finding it, so he goes to a tree and lies down in
its shade, having despaired of finding his camel, then while he is like that,
it suddenly appears in front of him and he takes hold of its reins and says,
because of his intense joy, ‘O Allaah, You are my slave and I am your lord,’
making this mistake because of the intensity of his joy.”
It was narrated from Abu Moosa ‘Abd-Allaah ibn Qays al-Ash’ari (may
Allaah be pleased with him) that the Prophet (peace and blessings of Al-
laah be upon him) said: “Allaah spreads out His hand at night to accept
the repentance of the one who sinned during the day, and He spreads out
His hand by day to accept the repentance of the one who sinned during
the night, (and that will continue) until the sun rises from the west.” Nar-
rated by Muslim, 2759.
It was narrated from Abu ‘Abd al-Rahmaan ‘Abd-Allaah ibn ‘Umar ibn al-
Khattaab (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) said: “Allaah will accept the repentance
of His slave so long as the death-rattle has not yet reached his throat.”
Narrated by al-Tirmizi, 3537; classed as hasan by al-Albaani.
Secondly:
The blessings of repentance come in this world and in the Hereafter,

some are visible and some are hidden. The rewards of repentance are:
5
purity of heart, erasing of sins and increasing of hasanaat (good deeds).
“O you who believe! Turn to Allaah with sincere repentance! It may be

that your Lord will expiate from you your sins, and admit you into Gar-
dens under which rivers flow (Paradise) the Day that Allaah will not dis-
grace the Prophet (Muhammad) and those who believe with him. Their
Light will run forward before them and (with their Records Books of
deeds) in their right hands. They will say: ‘Our Lord! Keep perfect our
Light for us [and do not put it off till we cross over the Siraat (a slippery
bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able
to do all things’” [al-Tahreem :8]
The reward of repentance is a good life in the shade of faith, content-

ment, peace of mind and tranquility. Allaah says (interpretation of the
meaning):
“Seek the forgiveness of your Lord, and turn to Him in repentance, that
He may grant you good enjoyment, for a term appointed, and bestow His
abounding Grace to every owner of grace (i.e. the one who helps and
serves the needy and deserving, physically and with his wealth, and even
with good words)” [Hood :3]
The reward of repentance is blessings coming down from heaven, bless-

ings coming from the earth, an increase in one’s wealth and offspring,
blessings in productivity, good physical health and protection from dis-
eases. Allaah says of Hood (peace be upon him) (interpretation of the
meaning):
“And O my people! Ask forgiveness of your Lord and then repent to Him,
He will send you (from the sky) abundant rain, and add strength to your
strength, so do not turn away as Mujrimoon (criminals, disbelievers in the
Oneness of Allaah)” [Hood :52]
Thirdly:
Everyone who repents to Allaah, Allaah accepts his repentance. The cara-
van of those who have repented to Allaah will not be interrupted until the
sun rises from the west.
6
One repented from banditry, another from adultery, and others from
drinking alcohol, taking drugs, severing the ties of kinship, not praying or
being too lazy to pray in congregation, disobeying parents, dealing in riba
(usury) and bribes, stealing, shedding blood, consuming people’s wealth
unlawfully, or smoking. Anyone who repents to Allaah from any sin is to
be congratulated, because it is as if they have been born anew through
their sincere repentance.
It was narrated from Abu Sa’eed Sa’d ibn Maalik ibn Sinaan al-Khudri
(may Allaah be pleased with him) that the Prophet (peace and blessings
of Allaah be upon him) said: “There was among the people who came
before you a man who killed ninety-nine people. Then he asked about the
most knowledgeable person on earth, and was directed to a hermit, so he
went to him, told him that he had killed ninety-nine people, and asked if
he could be forgiven. The hermit said, ‘No,’ so he killed him, thus com-
pleting one hundred. Then he asked about the most knowledgeable per-
son on earth and was directed to a scholar. He told him that he had killed
one hundred people, and asked whether he could be forgiven. The scho-
lar said, ‘Yes, what could possibly come between you and repentance? Go
to such-and-such a town, for in it there are people who worship Allaah.
Go and worship with them, and do not go back to your own town, for it is
a bad place.” So the man set off, but when he was halfway there, the
angel of death came to him, and the angels of mercy and the angels of
wrath began to argue over him. The angels of mercy said: ‘He had re-
pented and was seeking Allaah.’ The angels of wrath said: ‘He never did
any good thing.’ An angel in human form came to them, and they asked
him to decide the matter. He said: ‘Measure the distance between the
two lands (his home town and the town he was headed for), and whi-
chever of the two he is closest to is the one to which he belongs.’ So they
measured the distance, and found that he was closer to the town for
which he had been headed, so the angels of mercy took him.” (Agreed
upon).
According to a version narrated by Muslim (2716): “He was closer to the

righteous town by a handspan, so he was counted among its people.”
According to a version narrated by al-Bukhaari (3470): “Allaah com-
manded (the righteous town) to draw closer and (the evil town) to move
away, and he said: “Measure the distance between them,’ and he was
7
found to be closer to (the righteous town) by a handspan, so he was for-
given.”
According to a version narrated by Muslim: “He leaned with his chest

towards it”.
What is meant by repentance is returning to Allaah, giving up sin and

hating it, and regretting falling short in obedience to Allaah. Al-Nawawi
(may Allaah have mercy on him) said:
Repentance is essential from every sin, even if it is something between a

person and Allaah and has nothing to do with the rights of another per-
son. There are three conditions of repentance:
1- You should give up the sin
2- You should regret having done it
3- You should resolve never to go back to it.
If one of these three is missing, then your repentance is not sincere. If the
sin has to do with the rights of another person, then there are four condi-
tions: the three mentioned above and restoring the rights of that person.
If it is money or property, etc, it must be returned to him; if it had to do
with slandering him etc, then you should allow him to insult him in re-
turn, or ask for his forgiveness; if it had to do with backbiting about him,
then you have to ask for his pardon. It is essential to repent from all sins;
if a person repents from some, his repentance from the sins from which
he repented is valid – according to the scholars who follow the right path
– but he must still repent from the rest as well. End quote.
Based on the above, if these conditions are met by the person who is
repenting, then there is the hope that his repentance will be accepted, by
Allaah’s leave. After that he should not worry about waswaas (whispers)
suggesting that his repentance is not accepted, because that is from the
Shaytaan and is contrary to what Allaah and His Messenger (peace and
blessings of Allaah be upon him) have told us, that repentance is accepted
if it is sincere.
See also questions no. 624, 13630, 13990, 14289 and 34905.
8
A Christian is asking about the reason for the
prohibition on pork
(English)
‫ﻧﺼﺮﺍﱐ ﻳﺴﺄﻝ ﻋﻦ ﺍﳊﻜﻤﺔ ﻭﺭﺍﺀ ﲢﺮﱘ ﺃﻛﻞ ﳊﻢ ﺍﳋﱰﻳﺮ‬

(‫)ﺇﳒﻠﻴﺰﻱ‬
‫ﳏﻤﺪ ﺻﺎﱀ ﺍﳌﻨﺠﺪ‬

Why does Islam forbid pork, when the pig is one of the creations of
God?
Firstly:
Our Lord has forbidden eating pork in definitive terms. Allaah says (inter-
pretation of the meaning):
“Say (O Muhammad): I find not in that which has been revealed to me

anything forbidden to be eaten by one who wishes to eat it, unless it be
Maytah (a dead animal) or blood poured forth (by slaughtering or the
like), or the flesh of swine (pork); for that surely, is impure or impious
(unlawful) meat (of an animal) which is slaughtered as a sacrifice for oth-
ers than Allaah (or has been slaughtered for idols, or on which Allaah’s
Name has not been mentioned while slaughtering)…” [Al-An’aam:145]
By the mercy of Allaah and His kindness towards us, Allaah has permitted
us to eat all good things, and He has not forbidden anything but those
that are impure. Allaah says (interpretation of the meaning):
“…he allows them as lawful At-Tayyibaat (i.e. all good and lawful as re-
gards things, deeds, beliefs, persons and foods), and prohibits them as
unlawful Al-Khabaa’ith (i.e. all evil and unlawful as regards things, deeds,
beliefs, persons and foods)…” [Al-A’raaf:157]
We do not doubt for an instant that the pig is a dirty and filthy animal,
and that eating it is harmful to man. Moreover it lives on dirt and filth,
and it is something that is off-putting to those of a sound nature who
refuse to touch it, because eating it is either a cause or a sign of a per-
son’s oddness.
Secondly:
With regard to the physical harm caused by eating pork, modern science
has proved a number of things, such as the following:
Pork is regarded as one of the kinds of meat that contain the most
cholesterol, an increase of which in the bloodstream leads to an in-
2
creased likelihood of blocked arteries. The fatty acids in pork are al-
so of an unusual formation, when compared with the fatty acids in
other types of food, which makes them more easily absorbed by the
body, thus increasing cholesterol levels.
Pork meat and pork fat contribute to the spread of cancers of the
colon, rectum, prostate and blood.
Pork meat and pork fat contribute to obesity and related diseases
that are difficult to treat.
Eating pork leads to scabies, allergies and stomach ulcers.
Eating pork causes lung infections which result from tapeworms,

lungworms and microbial infections of the lungs.
The most serious danger of eating pork is that pork contains tapeworms
which may grow to a length of 2-3 meters. The growth of the eggs of
these worms in the human body may lead to insanity and hysteria if they
grow in the area of the brain. If they grow in the region of the heart that
may lead to high blood pressure and heart attacks. Another kind of worm
that is to be found in pork is the trichinosis worm that cannot be killed by
cooking, the growth of which in the body may lead to paralysis and skin
rashes.
The doctors have confirmed that tapeworm disease is regarded as one of

the serious diseases that may result from eating pork. It may develop in
the small intestine and after several months may grow into a large worm
whose body is composed of a thousand segments, with a length of 4-10
meters, which lives alone in the intestine of the infected person and part
of it may appear when he defecates. When the pig swallows and ingests
its eggs, they enter the tissues and muscles in the form of larvae sacs
containing fluid and the head of the tapeworm. When a person eats in-
fected pork, the larva turns into a complete worm in the intestine. These
worms cause weakness and vitamin B12 deficiency, which leads to a spe-
cific type of anaemia, which may in turn cause nervous problems. In some
cases the larvae may reach the brain, causing convulsions, increased
pressure within the brain, epilepsy and even paralysis.
3
Eating pork that is not thoroughly cooked may also lead to trichinosis
(infestation with a hairlike nematode worm). When these parasites reach
the small intestine, three to five days later many larvae appear which
enter the intestine and reach the blood, from which they reach most of
the tissues of the body. The larvae move to the muscles and form cysts
there, and the patient suffers intense muscle pains. The disease may de-
velop into infection of the cerebral membrane and brain, and infections
of the heart muscle, lungs, kidneys and nerves. It may be a fatal disease in
rare cases.
It is well known that there are some diseases that are unique to humans
and are not shared with any other animals except pigs, such as rheumat-
ism and joint pain. Allaah indeed spoke the truth when He said (interpre-
tation of the meaning):
“He has forbidden you only the Maytah (dead animals), and blood, and
the flesh of swine, and that which is slaughtered as a sacrifice for others
than Allaah (or has been slaughtered for idols, on which Allaah’s Name
has not been mentioned while slaughtering). But if one is forced by ne-
cessity without willful disobedience nor transgressing due limits, then
there is no sin on him. Truly, Allaah is Oft-Forgiving, Most Merciful” [al-
Baqarah: 173]
These are some of the harmful effects of eating pork. Perhaps after study-
ing them you will not have any doubts that it is forbidden. We hope that
this will be the first step in your being guided towards the true religion.
So stop, research, look and think, objectively and fairly, seeking only to
find out the truth and follow it. I ask Allaah to guide you to that which is
best for you in this world and in the Hereafter.
But even if we did not know about the harmful effects of eating pork, this
would not change our belief that it is haraam in the slightest, or weaken
our resolve to abstain from it. You know that when Adam (peace be upon
him) was expelled from the Garden, it was because he ate from the tree
from which Allaah forbade him to eat. We do not know anything about
that tree, and Adam did not need to enquire into the reason why it was
forbidden to eat from it. Rather it was sufficient for him, as it is sufficient
for us and for every believer, to know that Allaah has forbidden it.
4
Look at some of the harmful effects of eating pork; look at the research of
the Fourth Annual Conference of Islamic Medicine, Kuwait edition, p. 731
ff; and al-Wiqaayah al-Sihhiyyah fi Daw’ al-Kitaab wal-Sunnah by Lu’lu’ah
bint Saalih, p. 635 ff.
But we ask you once again: Isn’t pork forbidden in the Old Testament
which forms part of your Holy Book?
“Do not eat any detestable thing. These are the animals you may eat…
The pig is also unclean; although it has a split hoof, it does not chew the
cud, you are not to eat their meat or touch their carcasses.”
(Deuteronomy 14:3-8)
See also Leviticus 11-1-8.
We do not need to quote evidence that pork is forbidden for the Jews. If
you have any doubt then ask people and they will tell you. But what we
think we need to draw you attention to is some other things that are also
mentioned in your Holy Book, this time in the New Testament which tells
you that the rulings of the Torah still apply to you and cannot be changed.
Doesn’t it say in the Bible that the Messiah said:
“Do not think that I have come to abolish the Law or the Prophets. I have
not come to abolish them but to fulfil them. I tell you the truth, until hea-
ven and earth disappear, not the smallest letter, not the least stroke of a
pen, will by any means disappear from the Law until everything is accom-
plished.”
Matthew 5:17-18?
With this text, we do not need to look for another ruling on pork in the
New Testament, but we will add here another quotation which shows
definitively that pork is impure:
“A large herd of pigs was feeding on the nearby hillside. The demons
begged Jesus: ‘Send us among the pigs; allow us to go into them.’ He gave
them permission, and the evil spirits came out and went into the pigs.”
Mark 5:11-13
5
Perhaps you will say that this is abrogated, and that Peter said such and
such and Paul said such and such…?
This is changing the words of Allaah and abrogating the Torah and the
words of the Messiah who confirmed to you that it would abide as long as
heaven and earth remain. Can this be abrogated by the words of Paul or
Peter?
Let us assume that this is true and that the prohibition was indeed abro-
gated, but why are you criticizing this prohibition in Islam when it was
prohibited for you at first?
Thirdly:
With regard to your saying that if eating it is forbidden, then why did Al-
laah create pigs? We do not think that you are serious, otherwise we
would ask you: why did Allaah create such and such of other things that
are harmful or repulsive? Rather we would ask you: why did Allaah create
the Shaytaan?
Is it not the prerogative of the Creator to command His slaves as He will,

and to rule them as He will? No one can overturn His ruling or change His
words.
Is it not the duty of the created being, the slave, to say to his Lord, when-
ever He commands him to do something: “We hear and we obey”?
You may enjoy its taste and want to eat it, and those around you may
enjoy it, but doesn’t Paradise deserve some sacrifice on your part of that
which your heart desires?
6
Attitude towards Fitnah
[English]
‫أﺧﻼق اﻟﻔﺘﻦ‬
[‫]ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‬
By:
Source:
www.islam-qa.com

‫ﺍﳌﻜﺘﺐ ﺍﻟﺘﻌﺎﻭﱐ ﻟﻠﺪﻋﻮﺓ ﻭﺗﻮﻋﻴﺔ ﺍﳉﺎﻟﻴﺎﺕ ﺑﺎﻟﺮﺑﻮﺓ ﲟﺪﻳﻨﺔ ﺍﻟﺮﻳﺎﺽ‬
2009‐1430

Attitude towards Fitnah
I have heard that there is a certain attitude that the Muslim should adopt if he
faces a time of fitnah (tribulation). What is the attitude towards fitnah?.
Praise be to Allah.
There is a certain attitude which the Muslim should adopt towards fitnah to that
this fitnah will not have a negative effect on him, and so that he will not have a
negative effect on the Muslim community.
This attitude includes the following:
(a) Deliberation, gentleness, forbearance and not being hasty
Deliberation, gentleness and forbearance at times of tribulation and upheaval are

praiseworthy traits, because they enable the Muslim to see things as they really
are and to understand what is going on.
The Prophet (peace and blessings of Allah be upon him) said: “There is no
gentleness in a thing but it adorns it, and the absence of gentleness in anything
makes it ugly.” Narrated by Muslim, 4698.
And he (peace and blessings of Allah be upon him) said to Ashajj ‘Abdul Qays:
“You have two characteristics which Allah loves, forbearance and deliberation.”
Narrated by Muslim, 24.
So we must all be gentle in our thinking and attitudes, and with regard to all
events that occur, and we should not be hasty, because that is not the way of the
Muslim ummah, especially at times of fitnah.
(b) – Sabr (patience)
We need a great deal of patience, especially at times of fitnah. Allah says

(interpretation of the meaning):
“And certainly, We shall test you with something of fear, hunger, loss of wealth,
lives and fruits, but give glad tidings to As- Saabiroon (the patient).
Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to
Him we shall return.”
2
They are those on whom are the Salawaat (i.e. who are blessed and will be
forgiven) from their Lord, and (they are those who) receive His Mercy, and it is
they who are the guided ones”
[al-Baqarah 2:155-157]
It was narrated from Abu Tha’labah al-Khushani that the Prophet (peace and
blessings of Allah be upon him) said: “After you there will come the days of
patience (i.e., days which require patience). Patience during those (days) will be
like grasping a live coal. During those (days) the reward for the one who
adheres to the commands of Allah will be equivalent to the reward of fifty men
who did an action like his.” He said, “O Messenger of Allah, the reward of fifty
of them?” He said, “The reward of fifty of you.”
Narrated by Abu Dawood, 4341; Ibn Maajah, 4014. Classed as sahih by al-
Albaani in al-Saheehah, 494.
With patience, the difference between those who are determined and confident
and those who are cowardly and weak becomes apparent. Hence the righteous
salaf understood the importance of patience at times of tribulation and new
developments. There follow some examples from their life stories:
When the Sahaabah (may Allah be pleased with them) were being persecuted
and tested at the beginning of Islam in Makkah, the Prophet (peace and blessings
of Allah be upon him) would pass by them and remind them to be patient. When
he passed by the family of Yaasir he would say, “Patience, O family of Yaasir, for
you are promised Paradise.” Classed as sahih by al-Albaani in Takhreej Fiqh al-
Seerah, p. 103.
It was narrated that al-Zubayr ibn ‘Adiyy said: We came to Anas ibn Maalik and
complained to him about what we were suffering from al-Hajjaaj. He said, “Be
patient, for there never comes to you a time but what follows it is worse, until
you meet your Lord. I heard this from your Prophet (peace and blessings of
Allah be upon him).” Narrated by al-Bukhari, 7068.
Al-Mustawrid al-Qurashi said to ‘Amr ibn al-‘Aas: “I heard the Messenger of

Allah (peace and blessings of Allah be upon him) say: ‘The Hour will begin when
the Romans are the greatest people in number.’” ‘Amr said, “Watch what you
say!” He said, “I am saying what I heard from the Messenger of Allah (peace and
blessings of Allah be upon him).” He said, “If you say that, it is a fact, for they
have four qualities. They are the most patient of people at times of tribulation;
they recover quickly from calamity; they are quick to recover and attack again
after defeat; and they are good to the poor, orphans and the weak. And a fifth
3
good quality that they have is that they resist the oppression of kings.” Narrated
by Muslim, 2889.
Al-Nu’maan ibn Basheer said: “If there is nothing left in the world but trials and
tribulation, then face the trials with patience.”
When the imam of Ahl al-Sunnah wa’l-Jamaa’ah, Ahmad ibn Hanbal, faced the
overwhelming fitnah of those who said that the Qur’aan was created, during the
reigns of al-Mu’moon, al-Mu’tasim and al-Waathiq, when he was subjected to
lengthy imprisonment and severe beatings, he bore that with patience and
adhered to his religion, the straight path, until Allah granted him victory and
relieved him of that distress.
(c) Justice and fairness in all things
One of the strongest causes of differences among people, especially at times of

fitnah, is the lack of justice and fairness. If the Muslim strives to become fair to
himself and to other people, then many of the problems that arise among
Muslims, whether on the individual or communal level, will be solved, insha
Allah.
Allah says (interpretation of the meaning):
“And whenever you give your word (i.e. judge between men or give evidence),
say the truth”
[al-An’aam 6:152]
“and let not the enmity and hatred of others make you avoid justice. Be just: that
is nearer to piety”
[al-Maa’idah 5:8]
So it is essential to be just in our words and deeds, especially at times of fitnah, in

the sense that we should examine each matter and note its good and bad aspects,
weigh them up, and then pass judgement, because examining matters
thoroughly will protect the Muslim from attributing to Islam things that are not
in accordance with the commands of Allah. So your justice and fairness at the
time of fitnah will save you, insha Allah.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him)
said: I urge you, my brothers, to be just and balanced in all things, to look at all
issues surrounding any given matter, to find out the more correct ruling
concerning it, and to judge all matters in the same way. This is an important
4
principle which the wise man must follow in his relationship with Allah and in
his relationship with other people, to be fair, for Allah loves those who are fair.
There follow some examples from the lives of our righteous forebears (the salaf)
of their keenness to be just and fair:
Muslim (1828) narrated that ‘Abd al-Rahmaan ibn Shimaasah said: I came to
‘Aa’ishah and asked her about something, and she said, “Where are you from?” I
said, “I am from Egypt.” She said, “What was the behaviour of your governor
towards you in this war of yours?” I said: “We did not experience anything bad
from him. If the camel of one of our men died, he would give him another camel.
If any one of us lost his slave, he would give him another slave. If anybody was
in need of the basic necessities of life, he would provide them with provisions.”
She said: “The treatment that was meted out to my brother, Muhammad ibn Abi
Bakr, does not prevent me from telling you what I heard from the Messenger of
Allah (peace and blessings of Allah be upon him). He said in this house of mine:
‘O Allah, whoever gains some kind of control over the affairs of my people and is
hard upon them, be hard upon him, and whoever gains some kind of control
over the affairs of my people and is kind to them, be kind to him.’”
Al-Nawawi said, commenting on this hadith:
This indicates that we should mention the virtues of good people, and not refrain
from doing so because we dislike them etc. They differed concerning the way in
which this Muhammad was killed. It was said that he was killed in battle, and
that he was killed as a prisoner of war after the battle…
The governor in question here was Mu’aawiyah ibn Hudayj who killed
Muhammad ibn Abi Bakr. Al-Siyar, 3/38.
5
Can a person be excused for not praying because
he is unaware that it is obligatory?
[English]
‫ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﹸﻳﻌﺬﺭ ﺍﳌﺮﺀ ﺑﱰﻙ ﺍﻟﺼﻼﺓ ﺑﺴﺒﺐ ﺍﳉﻬﻞ ﺑﻮﺟﻮﲠﺎ؟‬
By:
Source:
www.islam-qa.com
2009-1430

Can a person be excused for not praying because
he is unaware that it is obligatory?
If a Muslim dies who did not pray in a non-Muslim country, or a Muslim did not pray
in a Muslim country, who is worse off than the other? Does the one who died in a non-
Muslim country have any excuse after death because he was living in a non-Muslim
environment and did not hear the adhaan for example?.
Praise be to Allah.
Firstly:
Not praying is major kufr and the person who does not pray is beyond the pale of Islam
because of his not praying. This is indicated by the Qur’an and Sunnah and by the
consensus of the Companions (may Allah be pleased with them).
Allah, may He be blessed and exalted, says (interpretation of the meaning):
“Every person is a pledge for what he has earned,
39. Except those on the Right (i.e. the pious true believers of Islamic Monotheism).
40. In Gardens (Paradise) they will ask one another,
41. About Al-Mujrimoon (polytheists, criminals, disbelievers) (and they will say to
them):
42. ‘What has caused you to enter Hell?’
43. They will say: ‘We were not of those who used to offer the Salaah (prayers)’ [al-
Muddaththir 74:38-43]
It was narrated that Jabir Ibn ‘Abd-Allah (may Allah be pleased with him) said: I heard
the Messenger of Allah (blessings and peace of Allah be upon him) say: “Between a
man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim (82).
Shaykh ‘Abd al-‘Azeez Ibn Baaz (may Allah have mercy on him) said: Anybody who is
accountable and dies when he is not praying, is a disbeliever; he should not be washed,
the funeral prayer should not be offered for him and he should not be buried in the

Muslim graveyard; his relatives do not inherit from him, rather his wealth belongs to
the bayt al-maal of the Muslims according to the more correct scholarly view, because
the Prophet (blessings and peace of Allah be upon him) said in this Sahih hadith:
“Between a man and shirk and kufr there stands his giving up prayer.”. Narrated by
Imam Muslim in his Sahih; and because the Prophet (blessings and peace of Allah be
upon him) said: “The covenant that stands between us and them is prayer; whoever
does not pray has disbelieved.” narrated by Imam Ahmad and the authors of al-Sunan
with a Sahih isnaad, from Buraydah (may Allah be pleased with him).
‘Abd-Allah Ibn Shaqeeq al-‘Aqeeli, the great Taabi’i (may Allah have mercy on him)
said: The companions of the Prophet (blessings and peace of Allah be upon him) did not
think that failing to do any action was kufr except prayer. And there are many hadith
and reports with similar meanings.
This applies to the one who does not pray because he is lazy, but he does not deny that
it is obligatory. As for the one who denies that it is obligatory, he is a disbeliever and an
apostate from Islam according to all the scholars. End quote.
Fataawa al-Shaykh Ibn Baaz (10/250).
Secondly:
If a person who is not praying dies, it makes no difference whether he is in a Muslim

country or a non-Muslim country, but his sin is greater if he was living among Muslims,
because he could see the people praying and hear the call to prayer at all times.
Thirdly:
Some people may become Muslim and be living in a non-Muslim state and not know
anything about the pillars and duties of Islam, such as prayer and so on. This may be
imagined in the case of one who grew up in a wilderness far away from knowledge and
Muslims, or who lived in the jungle and so on. Such a person is not judged to be a
disbeliever or even a sinner, because he is excused due to his ignorance.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
But among people are some who are ignorant of some of these rulings and may be
excused for that, so no one should be judged to be a disbeliever unless proof is
established in his case that the message reached him, as Allah says (interpretation of the
meaning): “in order that mankind should have no plea against Allah after the (coming
of) Messengers” [al-Nisa’ 4:165]. Hence if a man became Muslim and did not know that
prayer was obligatory upon him, or he did not know that alcohol was haraam, he does

not become a disbeliever for not believing that the former is obligatory or that the latter
is haraam; indeed he will not be punished unless proof from the Prophet reached him.
Majmoo’ al-Fataawa (11/406)
Ibn Hazm (may Allah have mercy on him) said:
There is no difference of opinion among the scholars concerning the fact that if a man
became Muslim and did not know the laws of Islam, so he believed that alcohol was
permissible and that a person did not have to pray, and the ruling of Allah had not
reached him, he is not a disbeliever. And there is no difference of opinion concerning
that, unless proof was established to him and he persisted. In that case, according to the
consensus of the ummah, then he is a disbeliever. Al-Muhalla (11/206)
With regard to his ignorance, it is stipulated that the person should not have been able
to dispel it by means of asking and seeking knowledge.
Al-Qaraafi al-Maliki (may Allah have mercy on him) said:
The shar’i principle indicates that any kind of ignorance which the accountable person
could have dispelled does not count as evidence for the ignorant, for Allah sent His
Messengers to His creation with His messages, and He commanded them all to learn it,
then act upon it. So learning and acting upon it are obligatory, and the one who does
not learn and act accordingly, and remains ignorant, has committed two sins because he
has failed to fulfil two obligations. Al-Furooq (4/264).
This excuse does not count unless one is unable to remove it, otherwise if a person is
able to learn the truth but falls short in that, he is not excused. Majmoo’ al-Fataawa
(20/280)
Shaykh Muhammad al-Ameen al-Shanqeeti (may Allah have mercy on him) said:
As for the one who is able to learn but he was careless about it, and gives precedence to
individual’s opinions over what he knows of the revelation, this is the one who is not
excused. Adwa’ al-Bayaan (7/357)
See also the answer to question number 10065.

Can he give his zakaah to his married daughter
who is poor as her husband is missing?
[English]
‫هﻞ ﻳﻌﻄﻲ زآﺎﺗﻪ ﻻﺑﻨﺘﻪ اﻟﻤﺘﺰوﺟﺔ اﻟﻔﻘﻴﺮة إذا آﺎن زوﺟﻬﺎ ﻣﻔﻘﻮدا؟‬
By:
Source:
www.islam-qa.com

2009‐1430

Can he give his zakaah to his married daughter
who is poor as her husband is missing?
I have a daughter who is married and she has children, and her husband has
been missing for a while. She has her own house. Can I give her my zakaah so
that she can take care of the orphan children?.
Praise be to Allah.
If a woman is married, then her maintenance is obligatory on her husband. If he

is poor or is absent and has not left her any money to cover her maintenance, and
she is poor and has no money, it is permissible to her to be given zakaah.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (2/279): If a
poor woman has a husband who is well off and spends on her, it is not
permissible to give zakaah to her, because she has sufficient income from what
she receives of obligatory maintenance. But if he does not spend on her and it is
not possible to make him do so, then it is permissible to give zakaah to her. This
was stated by Imam Ahmad. End quote.
But her mother or father are not allowed to give her zakaah, because he (the
father) is obliged to spend on her in this case, except in two situations:
1. Giving her zakaah in order to pay off her debts which she borrowed for
something other than maintenance.
2. If the father is unable to spend on her, but he has wealth on which

zakaah is due, in which case it is permissible for him to give her his
zakaah.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: is it
permissible to give zakaah to a married daughter who is in need?
He replied: in every case where a person meets the description of those who are
entitled to zakaah, the basic principle is that it is permissible to give zakaah to
him. Based on that, if a man is not able to spend on his daughter and her
children, he may give zakaah to her. But it is better and more on the safe side to
give it to her husband. End quote.
He was also asked: is it permissible to give my zakaah to my married

daughters, knowing that they are poor?
2
He replied: the scholars stated that a man should not give zakaah to his offspring
or to his father and grandfather or to his mother and grandmother, in other
words not to his ascendants or descendants. This applies if it is given in order to
meet their needs. But if they have debts and it is not given as maintenance, then
it is permissible to give it to them, because he is not obliged to pay off their debts
and hence giving his zakaah to them is not regarded as a way to save money.
To sum up the answer: with regard to this man who has married daughters
whose husbands are poor, if he does not have sufficient wealth to spend on
them, then there is nothing wrong with giving his zakaah to them, but he may
give the money to the husbands, because they are the ones who are responsible
for maintenance. So there is nothing wrong with that whatever the case. End
quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (18/426)
3
Can they join Maghrib and ‘Isha’ prayers at the
university so as to pray in congregation?
[English]
‫هل يجمعون المغرب والعشاء في الجامعة حرصا على الجماعة؟‬

By:
Source:
www.islam-qa.com
2008-1429

Can they join Maghrib and ‘Isha’ prayers at the
university so as to pray in congregation?
We are a group of students studying in Britain, and we finish our classes just before
the adhaan of Maghrib and wait in the college until the time for prayer, then we pray
Maghrib in congregation, then each of us goes to where he is living, and when the
time for ‘Isha’ prayer comes, each one of us prays alone. Can we pray Maghrib and
‘Isha’ in congregation in the college so that we can attain the virtue of praying in
congregation, and we can all help one another to keep praying regularly, or not?.
Praise be to Allah.
What is required is to offer the prayers at the proper times, as Allah has enjoined. Allah,
may He be glorified, says (interpretation of the meaning):
“Verily, Al-Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa‟
4:103].
It is not permissible to join two prayers except for an excuse that dictates that, such as
travel, rain or sickness. What you have mentioned of being able to pray in congregation
is not an excuse that makes it permissible to join prayers.
Ibn Abi Shaybah (2/346) narrated that Abu Moosa al-Ash‟ari and „Umar ibn al-
Khattaab (may Allah be pleased with them) said: Joining two prayers without an excuse
is a major sin.
Based on that, you should pray Maghrib at the proper time, then when the time for
„Isha‟ begins, everyone who is near a mosque should pray it in the mosque, and those
who are far from the mosque may pray it with his brothers, if anyone is around,
otherwise he may pray alone, and he excused in that case.

Celebrating the Mawlid and other occasions,
and offering food on these occasions
﴾ ‫﴿ اﻻﺣﺘﻔﺎل ﺑﺎﻟﻤﻮاﻟﺪ واﻟﻤﻮاﺳﻢ وإﻃﻌﺎم اﻟﻄﻌﺎم ﻓﻴﻬﺎ‬

[ English ]
Shaikh Muhammad salih Al-Munajjid
2009 - 1430

‫﴿ اﻻﺣﺘﻔﺎل ﺑﺎﻟﻤﻮاﻟﺪ واﻟﻤﻮاﺳﻢ وإﻃﻌﺎم اﻟﻄﻌﺎم ﻓﻴﻬﺎ ﴾‬
‫ﻣﺤﻤ ﺪ ﺻ ﺎﻟﺢ اﻟﻤﻨﺠ ﺪ‬
‫‪2009 - 1430‬‬
‫‪2‬‬
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Celebrating the Mawlid and other occasions, and offering food on
these occasions
What is the ruling on what is done every year of reading the entire Qur’an on
the night of the Prophet's birth (blessings and peace of Allah be upon him)
and giving food to the poor and needy (on this occasion)?.
Praise be to Allah.
Bringing people together to offer them food on the two Eids and on the days of
al-tashreeq (the three days following ‘Eid al-Adha) is Sunnah, and it is one of the
symbols of Islam which the Messenger of Allah (blessings and peace of Allah be
upon him) prescribed for the Muslims.
Helping the poor by giving them food during the month of Ramadan is also one
of the Sunnahs of Islam. The Prophet (blessings and peace of Allah be upon him)
said: “Whoever gives food to a fasting person with which to break his fast will
have a reward like his.”
Giving to poor reciters that which will help them to recite the Qur’aan is a
righteous deed at all times, and the one who helps them to do that will have a
share with them in the reward.
As for celebrating an occasion that is not one of those that are prescribed in
Islam, such as one of the nights of the month of Rabee’ al-Awwal which is said to
be the night of the Mawlid (Prophet's birthday), or one of the nights of Rajab, or
the eighteenth of Dhu’l-Hijjah, or the first Friday in Rajab, or the eighth of
Shawwaal, which the ignorant call ‘Eid al-Abraar, these are innovations which
the salaf disapproved of and did not do.
End quote.
3
Celebrating the Night of the Israa’ and Mi’raaj
‫ﺣﻜﻢ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻠﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ‬
(English-‫)ﺇﳒﻠﻴﺰﻱ‬
Shaykh ‘Abd Al-‘Azeez ibn Baaz
Islamic Propagation Office in Rabwah, Riyad

2009 - 1430

‫‪Islamhouse.com‬‬
‫}ﺣﻜﻢ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻠﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ{‬

‫)ﺇﳒﻠﻴﺰﻱ(‬
‫ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ‬

‫‪http://www.islamqa.com‬‬
‫‪2009 - 1430‬‬
‫‪2‬‬

Islamhouse.com
What is the ruling on Celebrating the night of the Israa’ and Mi’raaj,
which is the twenty-seventh night of Rajab?
There is no doubt that the Israa’ and Mi’raaj (the Prophet’s Night
Journey and Ascent into heaven) are two great signs of Allaah which point
to the truthfulness of the His Messenger Muhammad (peace and bless-
ings of Allaah be upon him), and the greatness of his status before Allaah.
They are also signs of the great power of Allaah, and of His exalted posi-
tion above His creation. Allaah says (interpretation of the meaning):
Glorified (and Ex-

alted) be He (Allaah)
[above all that (evil) they
associate with Him] Who
took His slave (Muham-
mad) for a journey by
night from Al-Masjid Al-
Haraam (at Makkah) to
Al-Masjid Al-Aqsa (in Je-
rusalem), the neighbour-
hood whereof We have
blessed, in order that We
might show him (Mu-
hammad) of Our Ayaat
(proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer,
the All-Seer. [Al-Israa’ 17:1]
There are mutawaatir reports from the Messenger of Allaah (peace

and blessings of Allaah be upon him) that he was taken up into the hea-
vens, and their gates were opened for him, until he passed beyond the
seventh heaven, where his Lord spoke to him as He willed, and enjoined
the five daily prayers upon him. At first Allaah, may He be exalted, en-
joined fifty prayers, but our Prophet Muhammad (peace and blessings of

Islamhouse.com
Allaah be upon him) kept going back and asking Him to reduce it, until He
made them five, so they are five obligatory prayers but fifty in reward,
because each good deed is rewarded tenfold. To Allaah be praise and
thanks for all His blessings.
With regard to this night on which the Israa’ and Mi’raaj took place,
there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or
in any other month. Everything that has been narrated concerning a spe-
cific date for these events cannot be proven to have come from the
Prophet (peace and blessings of Allaah be upon him) according to the
scholars of hadeeth. Allaah has wise reasons for causing the people to
forget it. Even if the date were proven, it would not be permissible for the
Muslims to single it out for particular acts of worship, and it is not per-
missible for them to celebrate it, because the Prophet (peace and bless-
ings of Allaah be upon him) and his companions (may Allaah be pleased
with them) did not celebrate it and they did not single it out in any way. If
celebrating it was something that is prescribed in Islam, the Messenger
would have told his ummah about that, either in word or in deed. If any
such thing had happened, it would have been well known, and his com-
panions would have transmitted the information to us. They narrated
from their Prophet (peace and blessings of Allaah be upon him) every-
thing that his ummah needs to know, and they did not neglect any aspect
of the religion, rather they were the first ones to do anything good. If
celebrating this night had been prescribed in Islam, they would have been
the first people to do so. The Prophet (peace and blessings of Allaah be
upon him) was the most sincere of people, and he conveyed the message
to the people in full, and he fulfilled the trust. If venerating and celebrat-
ing this night were part of the religion of Allaah, then the Prophet (peace
and blessings of Allaah be upon him) would have done that and would
not have concealed it. Since no such thing happened, it is known that
celebrating it and venerating it is not part of Islam at all. Allaah has per-
fected this ummah’s religion for it and has completed His favour upon
them, and He condemns those who introduce things into the religion
which Allaah has not ordained. Allaah says in His holy Book, in Surat Al-
Maa’idah (interpretation of the meaning), “This day, I have perfected
4

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your religion for you, completed My Favour upon you, and have chosen
for you Islam as your religion.” [Al-Maa’idah 5:3]
And Allaah says in Surat Ash-Shoora (interpretation of the meaning),

“Or have they partners with Allaah (false gods) who have instituted for
them a religion which Allaah has not ordained?” [Ash-Shoora 42:21]
In the saheeh ahaadeeth, it is proven that the Messenger of Allaah

(peace and blessings of Allaah be upon him) warned against bid’ah (inno-
vation) and stated clearly that it is misguidance, so as to show the ummah
how serious the matter is and put them off it.
For example, it is narrated in As-Saheehayn from ‘Aa’ishah (may Al-

laah be pleased with her) that the Prophet (peace and blessings of Allaah
be upon him) said, “Whoever introduces anything into this matter of ours
that is not part of it will have it rejected.” In a report narrated by Muslim
it says, “Whoever does any action that is not part of this matter of ours
will have it rejected.”
In Saheeh Muslim, it is narrated that Jaabir (may Allaah be pleased

with him) said:
The Messenger of Allaah (peace and blessings of Allaah be

upon him) used to say in his khutbah on Friday, “The best of speech
is the Book of Allaah and the best of guidance is the guidance of Mu-
hammad (peace and blessings of Allaah be upon him). The worst of
matters are those which are newly-invented, and every innovation is
a going astray.”
(An-Nasaa’i added with a jayyid isnaad, “and every going astray will be in
the Fire.”)
In As-Sunan, it is narrated that Al-‘Irbaad ibn Saariyah (may Allaah be

pleased with him) said:

Islamhouse.com
The Messenger of Allaah (peace and blessings of Allaah be

upon him) delivered an eloquent speech to us which melted our
hearts and caused our eyes to flow with tears. We said, ‘O Messenger
of Allaah, it is as if it is a farewell address, so advise us.’ He said:
I advise you to fear Allaah, and to listen and obey, even if a

slave is appointed over you. Whoever among you lives will see many
differences, so I urge you to adhere to my Sunnah and the way of the
rightly-guided caliphs who will come after me, and cling firmly to it.
Beware of newly-invented matters, for every newly-invented matter
is an innovation and every innovation is a going astray.
And there are many ahaadeeth with a similar meaning.
Warnings against bid’ah (innovation) have been narrated from the

companions of the Messenger of Allaah (peace and blessings of Allaah be
upon him) and from the righteous salaf after them, because this is no
more than adding things to the religion and instituting a religion that Al-
laah has not ordained, and it is an imitation of the enemies of Allaah, the
Jews and the Christians, in their additions to their religions and introduc-
ing into them things that Allaah had not ordained. It also implies that
there is something lacking in Islam, and that it is not complete, and it is
well known that this leads to great mischief and evil, and goes against the
verse in which Allaah says (interpretation of the meaning), “This day, I
have perfected your religion for you, completed My Favour upon you, and
have chosen for you Islam as your religion.” [Al-Maa’idah 5:3]
It also goes against the ahaadeeth of the Messenger (peace and

blessings of Allaah be upon him) which warn against innovation (bid’ah).
I hope that the evidence we have quoted will be sufficient to con-

vince the seeker of truth that this bid’ah is wrong, i.e., the innovation of
celebrating the night of the Israa’ and Mi’raaj, and that it is not part of
the religion of Islam at all.

Islamhouse.com
Because Allaah has enjoined being sincere towards the Muslims and
explaining what Allaah has prescribed for them in their religion, and be-
cause it is haraam to conceal knowledge, I thought that I should point out
this innovation, which is so widespread in many regions that people think
it is part of the religion, to my Muslim brothers. Allaah is the One Whom
we ask to set the affairs of all the Muslims straight, and to bless them
with knowledge of Islam, and to help us and them to adhere steadfastly
to the truth, and to forsake everything that goes against it, for He is able
to do that. May Allaah send blessings and peace upon His slave and Mes-
senger, our Prophet Muhammad, and his family and companions!

Conditions, essential parts and Sunnahs of
Jumu’ah khutbahs
[English]
‫ﺷﺮوط وأرآﺎن وﺳﻨﻦ ﺧﻄﺒﺔ اﻟﺠﻤﻌﺔ‬

By:
Source:
www.islam-qa.com

2009‐1430

Conditions, essential parts and Sunnahs of Jumu’ah
khutbahs
Can you explain to us the essential parts, obligations and Sunnahs of the
Jumu’ah khutbah?.
Praise be to Allah.
Firstly:
The fuqaha’ of the four madhhabs are agreed that the khutbah is a condition
of the Friday prayer being valid, and it is part of the remembrance of Allah
that Allah has enjoined in His words (interpretation of the meaning):
“O you who believe (Muslims)! When the call is proclaimed for the Salaah
(prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allah
[Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business
(and every other thing)” [al-Jumu’ah 62:9].
The Prophet (blessings and peace of Allah be upon him) persisted in doing
this; in fact it is narrated from some of the Companions that the khutbah is a
replacement for two rak’ahs of Zuhr prayer. All of that indicates that the
khutbah is an essential condition for the Friday prayer being valid.
Ibn Qudaamah (may Allah have mercy on him) said:
To sum up, the khutbah is a condition of Jumu’ah, and it is not valid without
it, as was stated by ‘Ata’, al-Nakha’i, Qataadah, al-Thawri, al-Shaafa’i, Ishaaq,
Abu Thawr and ashaab al-ra’i. And we do not know of anyone who disagreed
with that except al-Hasan. End quote.
Al-Mughni (2/74)
Secondly:
Conditions of the Friday khutbah
The fuqaha’ are also agreed on two of the conditions of the Friday khutbah:
1. That it should be done after the beginning of the time for Friday
prayer.
2. That it should be done before the prayer and not after. Al-Khateeb al-
Sharbeeni said: according to consensus, except for those who held odd
opinions. Mughni al-Muhtaaj, 1/549. There should not be a lengthy
interval between the two, rather the prayer should come immediately
2
after the khutbah. Ibn Qudaamah (may Allah have mercy on him) said:
It is essential that the prayer come immediately after the khutbah. End
quote. Al-Mughni, 2/79.
The scholars differed concerning other conditions. We will mention briefly

that which we believe is most likely to be conditions after having studied the
evidence of all opinions:
3. The intention (niyyah). That is because the Prophet (blessings and

peace of Allah be upon him) said: “Actions are but by intentions.”
Agreed upon. So it is stipulated that the khateeb should have the
intention of presenting a khutbah that is acceptable and valid for
Friday prayer. This is the view of the Hanbalis and some of the
Shaafa’is.
4. It should be spoken out loud. It is not acceptable for the khateeb to

give a khutbah silently, because the aims of the khutbah cannot be
achieved unless it is given out loud. This is the view of the majority of
scholars, apart from the Hanafis.
Some of the scholars have stipulated that a specific number of people must
attend the Friday khutbah, and some of them stipulated that the khutbah
should be in Arabic, but we have explained previously on our website that
these two conditions are not valid. See the answer to question no. 7718 and
112041.
Thirdly:
Essential part of the Friday khutbah
The correct scholarly view is that the only essential part of the Friday khutbah
is the minimum to which the word khutbah may be applied according to
custom. This is the view of Ibn Hazm. Al-Muhalla, 5/97,
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is not sufficient in the khutbah to discourage people from being attached to

worldly matters and to remind them of death, rather it is essential to give
what may be called a khutbah according to custom, and that cannot be
achieved by means of an abbreviated speech that fails to fulfil the purpose.
End quote.
Al-Ikhtiyaaraat, p. 79
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allah have mercy on him) said:
3
The fuqaha’s stipulation of the four essential parts in each of the two
khutbahs is subject to further discussion. If the speaker does in each of the
two khutbahs that which fulfils the purpose of the khutbah, which is
exhortation that moves the heart, then he has done the khutbah. But
undoubtedly praise of Allah, blessings upon the Messenger of Allah
(blessings and peace of Allah be upon him) and recitation of some Qur'an are
all things which complete and adorn the khutbah. End quote.
Al-Fataawa al-Sa’diyyah, p. 193
The khateeb should be pure and free of impurities both minor and major, and
he should wear his best clothes, greet the people with salaam and deliver the
khutbah from the minbar. He should turn to face the people and he should be
sincere in exhorting and reminding the people in clear and eloquent words.
He should keep the khutbah short and not make it lengthy, and he should
make it into two khutbahs.
There are differences of opinion with regard to many of these minor issues,
the details of which are discussed elsewhere. But here we have limited it to an
overall discussion of that which all the Muslims need to know.
However we should point out here the importance of paying attention to the
people's situation with regard to what the khutbah should contain. The
khateeb should give them what they need and not talk to them about things
that they cannot understand or that they do not need to know of religious
issues.
Moreover he should not differ from what people are used to in their khutbahs
of remembrance of Allah, supplication or other things that are mustahabb in
the khutbah, and for which there is no evidence that they are essential in the
khutbah. It is sufficient for there to be evidence that they are mustahabb or
even allowed for him to do them. And he should pay attention to the people's
situation and needs.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, after discussing
what the Hanbali fuqaha’ regard as essential in the Friday khutbah:
Some of the scholars said that the basic condition of the khutbah is that it
should contain exhortation that softens the hearts and is beneficial to the
people present, and that praising Allah, sending blessings upon the Prophet
(blessings and peace of Allah be upon him) and reciting a verse are all part of
perfecting the khutbah.
But this opinion, although it carries some weight, need not be followed if the
people of this city follow the first view which the author mentioned above,
because if he omits these conditions which the author has mentioned, the
people will become confused and everyone will leave Jumu’ah feeling that he
4
has not prayed Jumu’ah, but if you fulfil these conditions you will not be
doing anything haraam.
Paying attention to the people with regard to any matter that is not haraam is
the way of sharee’ah. The Prophet (blessings and peace of Allah be upon him)
paid attention to his Companions with regard to fasting and not fasting in
Ramadan when travelling, and he paid attention to them with regard to the
rebuilding of the Ka’bah, when he said to ‘Aa’ishah: “Were it not that your
people are still new in Islam, I would have demolished the Ka’bah and rebuilt
it on the foundations of Ibraaheem.” [Agreed upon] This principle is well
known in sharee’ah.
But if you go along with them with regard to something that is haraam, this is
called compromise and it is not permissible. Allah says (interpretation of the
meaning): “They wish that you should compromise (in religion out of
courtesy) with them, so they (too) would compromise with you” [al-Qalam
68:9].
End quote from al-Sharh al-Mumti’, 5/56
5
Conditions of wiping over socks
[English]
‫شروط المسح على الخفين‬

By:
Source:
www.islam-qa.com
2009-1430

Conditions of wiping over socks
What are the conditions for wiping over the socks? Please give the daleel (evidence)
for that.
Praise be to Allah.
Four conditions apply to wiping over the socks.
The first condition:
That they should have been put on when one was in a state of tahaarah (purity, i.e.,
when one has wudoo‟). The evidence for that is what the Prophet (peace and blessings
of Allah be upon him) said to al-Mugheerah ibn Shu‟bah: “Don‟t worry, because I put
them one when I was clean.”
The second condition:
That the khufoof (leather slippers which cover the ankle) or socks should be taahir
(pure). If they are naajis (impure) then it is not permissible to wipe over them. The
daleel for that is that the Messenger of Allah (peace and blessings of Allah be upon him)
led his companions in prayer one day wearing shoes, which he took off whilst he was
praying. He said that Jibreel had told him that there was something dirty on them. This
was narrated by Ahmad from the hadith of Abu Sa‟eed al-Khudri (may Allah be
pleased with him) in his Musnad. This indicates that it is not permissible to pray
wearing anything that is naajis, because if the naajis thing is wiped over, the person will
be contaminated by that najaasah (impurity), so he cannot be considered to be taahir
(pure).
The third condition:
They may be wiped over when one is purifying oneself from minor impurity (i.e., doing
wudoo‟ after passing wind, urine or stools), not when one is in a state of janaabah
(major impurity following sexual activity) or when ghusl is required. The evidence for
that is the hadith of Safwaan ibn „Assaal (may Allah be pleased with him) who said:
“The Messenger of Allah (peace and blessings of Allah be upon him) commanded us,
when we were travelling, not to remove our khufoof for three days and three nights,
except in the case of janaabah. But we could keep them on and wipe over them in the
case of stools, urine and sleeping.” This was narrated by Ahmad from the hadith of
Safwaan ibn „Assaal (may Allah be pleased with him) in his Musnad. So the condition is
that wiping the socks may be done when purifying oneself (doing wudoo‟) from minor
2

impurity, and it is not permissible in the case of major impurity, because of the hadith
which we have mentioned here.
The fourth condition:
That the wiping may be done within the time specified by sharee‟ah, which is one day
and one night in the case of one who is not travelling, and three days and three nights
in the case of one who is travelling. This is because of the hadith of „Ali ibn Abi Taalib
(may Allah be pleased with him) who said: “The Prophet (peace and blessings of Allah
be upon him) stated one day and one night for the one who is not travelling, and three
days and three nights for the one who is travelling, i.e., for wiping over the khufoof.”
This was narrated by Muslim. This period starts from the first time one wipes over the
socks when doing wudoo‟ after some minor impurity, and it ends twenty-four later for
the one who is not travelling, and seventy-two hours later for the one who is travelling.
So if we assume that a person purifies himself for Fajr prayer on Tuesday and remains
taahir (pure, i.e., keeps his wudoo‟) until „Isha prayer on Tuesday evening, then he
sleeps and wakes up to pray Fajr on Wednesday, and he wipes his socks at five o‟clock
zawaali time, then the period begins from 5 a.m. on Wednesday and lasts until 5 a.m. on
Thursday. If we assume that he wiped his socks before 5 a.m then he can pray Fajr on
Thursday with this wiping and pray as much as he wants as long as he remains taahir,
because according to the most correct scholarly opinion, wudoo‟ is not broken when the
time period for wiping over the socks expires. That is because the Messenger of Allah
(peace and blessings of Allah be upon him) did not set a time limit for tahaarah, rather
he set a time limit for wiping over the socks. Once that time limit expires, one cannot
wipe over the socks again, but if a person remains in a state of tahaarah then his
tahaarah is still valid, because this is what is implied by the shar‟i evidence, and
whatever is proven by shar‟i evidence cannot be invalidated unless there is further
shar‟i evidence to that effect. There is no evidence to suggest that wudoo‟ is broken
when the time limit for wiping over the socks expires, because what the basic principle
is that he remains as he is (i.e., taahir) until it becomes apparent that this is no longer the
case.
These are the conditions which apply to wiping over the khufoof. There are other
conditions which were mentioned by some of the scholars, but some of these are subject
to further debate.

Dealing with the fitnah (temptation) of women
( English )
‫ﻣﻮاﺟﻬﺔ ﻓﺘﻨﺔ اﻟﻨﺴﺎء‬
Http://www.islamqa.com

I have read the words of the Prophet (peace and blessings of Allaah be
upon him), “I have not left behind me any fitnah (temptation) more
harmful to men than women.” Narrated by al-Bukhaari, 5096; Muslim,
2740.
My question is: how can I save myself from this temptation, when I see
it everywhere – in the street, on TV, on the internet, at work…?.
Allaah has created man in a world of trials and tests, and He has made
Paradise the abode of His friends and beloved ones, who preferred His
pleasure over their own and preferred obedience to Him over their physi-
cal comfort. And He has made Hell the abode of those among His slaves
who disobey Him and preferred their own whims and desires to the plea-
sure of their Lord. Allaah says (interpretation of the meaning):
“Such is the Paradise which We shall give as an inheritance to those of

Our slaves who have been Al-Muttaqoon (the pious)” [Maryam 19:63]
“But as for him who feared standing before his Lord, and restrained him-
self from impure evil desires and lusts. Verily, Paradise will be his abode”
[al-Naazi’aat 79:40-41]
And He says concerning the people of Hell (interpretation of the mean-

ing):
“Then, there has succeeded them a posterity who have given up As-Salaat
(the prayers) [i.e. made their Salaat (prayers) to be lost, either by not
offering them or by not offering them perfectly or by not offering them in
their proper fixed times] and have followed lusts. So they will be thrown
in Hell” [Maryam 19:59]
And He says (interpretation of the meaning):
“That shall be their recompense, Hell; because they disbelieved and took
My Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and
My Messengers by way of jest and mockery” [al-Kahf 18:106]
2
“Then for him who transgressed all bounds, (in disbelief, oppression and
evil deeds of disobedience to Allaah). And preferred the life of this world
(by following his evil desires and lusts),Verily, his abode will be Hell-fire”
[al-Naazi’aat 79:37-39]
So the Muslim must strive to worship Allaah and keep away from that
which angers Allaah, for Allaah will not cause the reward the one who
does good to be lost:
“As for those who strive hard in Us (Our Cause), We will surely guide
them to Our paths (i.e. Allah’s religion — Islamic Monotheism). And veri-
ly, Allaah is with the Muhsinoon (good-doers)” [al-‘Ankaboot 29:69 – in-
terpretation of the meaning]
One of the fitnahs (temptations) with which we are tested is the fitnah of
women, as the Prophet (peace and blessings of Allaah be upon him) said:
“I have not left behind me any fitnah (temptation) more harmful to men
than women.” There follow some of the methods by which we can avoid
this temptation. We ask Allaah to set the affairs of the Muslims straight.
1 – Faith in Allaah.
Faith in Allaah and fear of Allaah provide a safety valve and protect a per-
son against committing haraam actions and following his own whims and
desires.
If the believer becomes aware that Allaah is always watching and if he

ponders the meanings of His names and attributes, such as the All-
Knowing, the All-Hearing, the All-Seeing, the Watchful, the Reckoner, the
Preserver, the All-Encompassing, that will generate fear of Him in secret
and in public, and will put a stop to disobedience towards Allaah, and will
reduce the strength of desire that leads many people to commit haraam
actions.
2 – Lowering the gaze and avoiding looking at haraam things
The gaze can generate bad thoughts in the heart, which then lead to
ideas and then to desires, then to will and resolve, and then inevitably to
doing haraam things. Think about the meaning of this verse which makes
3
a connection between the first steps towards haraam and the end result.
“Tell the believing men to lower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexual acts). That is
purer for them. Verily, Allaah is All-Aware of what they do” [al-Noor
24:30]
Ibn Katheer said: “This is a

command from Allaah to His
believing slaves, to lower their
gaze and avoid looking at that
which is forbidden to them so
that they only look at that
which they are permitted to
look at. If it so happens that a
person’s gaze accidentally falls
upon something haraam, he
should turn his gaze away from
it quickly”.
3 – Warding off evil thoughts
Bad thoughts pose a danger to the heart… If a person dwells on them and
does not push them away, they will develop into an idea, then into will
and resolve, then this will inevitably lead to haraam actions. Beware of
dwelling on passing thoughts; rather what you must do is to ward them
off and crowd them out with good thoughts.
The treatment, then, is to ward off these passing thoughts and keep your-
self busy with beneficial thoughts.
4 – Marriage
It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Prophet (peace
and blessings of Allaah be upon him) said: “O young men, whoever
among you can afford it, let him get married, and whoever cannot, let
him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065.
4
5 – Fasting for those who cannot afford to get married.
Because of the hadeeth quoted above, in which it says, “…and whoever

cannot, let him fast, for it will be a shield for him.” Narrated by al-
Bukhaari, 5065.
Al-Qurtubi said:
The less a person eats, the weaker his desire becomes, and the weaker
his desire is, the less sins he commits.
6 – Keeping away from bad companions.
The Prophet (peace and blessings of Allaah be upon him) said: “A man will
follow the way of his close friends, so let each one of you look at who he
takes as a close friend.” Narrated by Abu Dawood, 8433; classed as hasan
by al-Albaani in Saheeh Abi Dawood, 4046.
7 – Keeping away from places of temptation.
It is obvious that we are living in a society that is filled with temptation –

media of all types, magazines, flirting in the marketplaces, satellite TV,
the internet, etc… So you have to flee from all of these in order to keep
your religious commitment sound.
8 – Do not make your houses graves.
Make your house a reminder of obedience, not of sin. If a room is con-

nected to sin for example, that will make a person commit sin repeatedly,
because every time he enters that room he will remember the sin and
may be provoked to commit the sin again. So he should make his room
and his house a reminder of obedience to Allaah, so when he enters he
sees the Mus-haf which he reads, and he remembers praying qiyaam al-
layl ( during the night ) for Allaah, and the regular Sunnah prayers that he
offers in this room. Doing a lot of acts of worship in your house will make
a connection in your mind between the house and doing good deeds, so
you will do more and will think less of sin, and the calls of desire will grow
less.
5
9 – Trying to make the most of your time in worshipping and obeying
Allaah.
Time is one of the great blessings that Allaah has bestowed upon His
slaves, but there are many who are not making the most of it. It was nar-
rated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Proph-
et (peace and blessings of Allaah be upon him) said: “Two blessings which
many people do not make the most of: good health and spare time.” Nar-
rated by al-Bukhaari, 6412.
See also question no. 3234.
10 – Remembering the blessings of the Hereafter.
Particularly appropriate in this context is remembering al-hoor al-‘iyn and

their attributes, whom Allaah has prepared for those who are patient and
steadfast in avoiding sin. This can help the Muslim to look at these tran-
sient haraam pleasures which only lead to regret and loss.
We ask Allaah to help us to avoid temptation, both obvious and hidden.

Praise be to Allaah the Lord of the Worlds.
6
Delaying Hajj for no reason
(English)
‫ﺗﺄﺧﲑ اﳊﺞ ﻟﻐﲑ ﻋﺬر‬
‘Abd al-‘Azeez ibn Baaz
‫ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎز‬
http://english.islamway.com

Praise be to Allaah and blessings and peace be upon the Messenger of
Allaah. Whoever is able to do Hajj and does not do the obligatory Hajj,
delaying it for no reason, has committed a great evil and a major sin.
What he has to do is to repent to Allaah from that and hasten to do Hajj,

because Allaah says (interpretation of the meaning): “And Hajj (pilgri-
mage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to
Allaah, those who can afford the expenses (for one’s conveyance, provi-
sion and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage
to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in
need of any of the ‘Aalameen (mankind, jinn and all that exists)” [Aal
‘Imraan 3:97]
And the Prophet SAWS (peace

and blessings of Allaah be
upon him) said: “Islam is built
on five (pillars): the testimony
that there is no god except Al-
laah and that Muhammad is the
Messenger of Allaah; establish-
ing regular prayer; paying za-
kaah; fasting Ramadaan, and
performing Pilgrimage to the
House (the Ka’bah).” (Saheeh
– agreed upon. Al-Bukhaari, 8;
Muslim, 16).
And the Prophet SAWS (peace and blessings of Allaah be upon him) said,
when Jibreel (peace be upon him) asked him about Islam: “It means to
testify that there is no god except Allaah and that Muhammad is the Mes-
senger of Allaah, to establish regular prayer, to pay zakaah, to fast Rama-
daan, and to perform Pilgrimage to the House if you have the means to do
so.” (Narrated by Muslim in his Saheeh, 8, from the hadeeth of ‘Umar ibn
al-Khattaab (may Allaah be pleased with him)). And Allaah is the Source
of strength.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh

‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), 16/359
IslamQa.com
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Determining the Qiblah by Means of the Sun
‫ﲢﺪﻳﺪ ﺍﻟﻘﺒﻠﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺸﻤﺲ‬
Muhammad Salih Al-Munajjid

2009 - 1430

Islamhouse.com
{‫}ﲢﺪﻳﺪ ﺍﻟﻘﺒﻠﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺸﻤﺲ‬


2009 - 1430

Islamhouse.com
How can the qiblah be determined by means of the sun?
Facing toward the qiblah

whilst praying is a very impor-
tant matter, because the va-
lidity of the prayer depends on
it. Hence the scholars, both in
the past and present, paid a
great deal of attention to ways
of determining the qiblah, one
of which is the sun.
The qiblah may be deter-

mined by means of the sun, by
finding out the direction from which it rises and in which it sets; from that
it is possible to determine all four directions (east, west, north and
south). Then the direction of the qiblah may be determined.
A person who knows that his qiblah is towards the east can face to-
wards the east; a person who knows that his qiblah is towards the north
can put the east on his right and face towards the north... and so on.
But this method is only useful for the one who knows the direction of
the qiblah in his case, whether it is to the east or west and so on. All he
needs to do is to determine the four directions. See: Al-Mughni (2/105).
Contemporary scholars and specialists in astronomy have mentioned

a modern method of determining the direction of the qiblah by means of
the sun, which is what they call “benefiting from the perpendicularity of
the sun over Makkah Al-Mukarramah.” The details of this are as follows:
The sun moves to the north and south of the equator in summer and
winter. Makkah lies to the north of the equator (between it and the Trop-
ic of Cancer).
3

Islamhouse.com
What this means is that the sun passes over Makkah twice a year,
once when it moves north of the equator and again when it returns.
When the time for Zuhr prayer begins according to local time in Makkah,
the sun is directly overhead in Makkah, and whoever looks at the sun at
that moment will be facing the direction of the qiblah precisely, because
at that moment the sun is directly above Makkah.
These two days are 28 May at 9:18 a.m. Greenwich Mean Time
(GMT); and 16 July at 9:27 a.m. GMT.
But this phenomenon is only of benefit to the one who sees the sun
at that moment; for people in places where it is night at this time, they
cannot benefit from this.
But there are two other days when the sun is directly above the place
that directly opposite the Ka’bah on the other side of the Earth (i.e., the
antipodes of the Ka’bah). They are 28 November at 21:09 GMT and 13
January at 21:09 GMT.
But the direction of the qiblah is the direct opposite of the direction
in which the sun is, so the person should turn his back on the sun, then
the direction which is in front of him is the direction of the qiblah.
Thus, it is possible for all the people of the earth to determine the di-
rection of the qiblah precisely by means of the sun.

Did Shaikh Muhammad ibn ‘Abd al-Wahhaab rebel
against the Othman Caliphate and what was the rea-
son for its fall?
(English)
‫ وﻣﺎ اﻟﺴﺒﺐ وراء‬، ‫ﻫﻞ ﺧﺮج اﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﻮﻫﺎب ﻋﲆ اﳋﻠﻴﻔﺔ اﻟﻌﺜﲈﲏ‬
‫ﺳﻘﻮط ﻫﺬه اﳋﻼﻓﺔ؟‬
( ‫)إﻧﺠﻠﻴﺰي‬
Muhammad Saalih al-Munajjid

Some people talk very bad about Muhammad ibn Abdul Wahhaab (may
Allah have mercy on him). They accuse him that he fought against the
Othman Islamic empire and against the caliph, so he was an enemy of
the Muslims. This is their argument. Is this right? How could one fought
against the emir of the Muslims, even if the caliph prayed, gave his za-
kah and so on? They say also that he made an contract with the English
army and fought with them against the Muslims. Can you give me a
detailed answer to this historical event and show me the truth? Whom
should we believe?
There is never a man who brings some goodness to this world but he has
enemies among mankind and the jinn. Even the Prophets of Allaah were
not safe from that.
The enmity of people was directed against the scholars in the past, espe-
cially the proponents of the true call (of Islam). They were met with in-
tense hostility from the people. An example of that is Shaikh al-Islam Ibn
Taymiyah (may Allaah have mercy on him); some of those who were jeal-
ous of him regarded it as permissible to shed his blood, others accused
him of being misguided and of going beyond the pale of Islam and becom-
ing an apostate.
Shaikh Muhammad ibn ‘Abd al-Wahhaab was simply another of these

wronged scholars who were falsely accused by people, in an attempt to
cause trouble (fitnah). People’s only motives for doing that were jealousy
and hatred, along with the fact that bid’ah was so firmly entrenched in
their hearts, or they were ignorant and were blindly imitating the people
of whims and desires.
We will mention some of the false accusations that were made against
the Shaikh, and will refute them.
Shaikh ‘Abd al-‘Azeez al-‘Abd al-‘Lateef said:
2
Some opponents of the salafi da’wah claim that Imam Muhammad ibn
‘Abd al-Wahhaab rebelled against the Othman Caliphate, thus splitting
the jamaa’ah (main body of the Muslims) and refusing to hear and obey
(the ruler).
Da’aawa al-Munaawi’een li Da’wat al-Shaikh Muhammad ibn ‘Abd al-

Wahhaab, p. 233
He said:
‘Abd al-Qadeem Zalloom claims that the emergence of the Wahhaabis

and their call was a cause of the fall of the Caliphate. It was said that the
Wahhaabis formed a state within the Islamic state, under the leadership
of Muhammad ibn Sa’ood and subsequently his son ‘Abd al-‘Azeez, which
was supplied with weapons and money by the British, and they set out to
gain control of other lands that were under the rule of Caliphate, moti-
vated by the urge to spread their beliefs, i.e., they raised their swords
against the Caliph and fought the Muslim army, the army of the emir al-
Mu’mineen, with the encouragement and support of the British.
Kayfa hudimat al-Khilaafah, p. 10.
Before we respond to the false accusation that Shaikh Muhammad ibn

‘Abd al-Wahhaab rebelled against the Caliphate, we should mention the
fact that the Shaikh believed that hearing and obeying the imams (lead-
ers) of the Muslims was obligatory, whether they are righteous or immor-
al, so long as they did not enjoin disobedience towards Allaah, because
obedience is only with regard to what is right and proper.
The Shaikh said in his letter to the people of al-Qaseem: “I believe that it
is obligatory to hear and obey the leaders of the Muslims, whether they
are righteous or immoral, so long as they do not enjoin disobedience to-
wards Allaah. Whoever has become Caliph and the people have given him
their support and accepted him, even if he has gained the position of
caliph by force, is to be obeyed and it is haraam to rebel against him.”
Majmoo’at Mu’allafaat al-Shaikh, 5/11
And he also said:
3
“One of the main principles of unity is to hear and obey whoever is ap-
pointed over us even if he is an Abyssinian slave…”
Majmoo’at Mu’allafaat al-Shaikh, 1/394; quoted in Da’aawa al-

Munaawi’een, 233-234.
And Shaikh ‘Abd al-‘Azeez al-‘Abd al-Lateef said:
After stating these facts which explain that the Shaikh believed it was
obligatory to hear and obey the leaders of the Muslims, whether they are
righteous or immoral, so long as they do not enjoin disobedience towards
Allaah, we may refer to an important issue in response to that false accu-
sation. There is an important question which is: was Najd, where this call
originated and first developed, under the sovereignty of the Othman
state?
Dr Saalih al-‘Abood answered this by saying:
Najd never came under Othman rule, because the rule of the Othman
state never reached that far, no Othman governor was appointed over
that region and the Turkish soldiers never marched through its land dur-
ing the period that preceded the emergence of the call of Shaikh Mu-
hammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him). This fact
is indicated by the fact that the Othman state was divided into adminis-
trative provinces. This is known from a Turkish document entitled Qawa-
neen Aal Othman Mudaameen Daftar al-Deewaan (Laws of the Othmans
concerning what is contained in the Legislation), which was written by
Yameen ‘Ali Eﬀendi who was in charge of the Cons tu on in 1018
AH/1609 CE. This document indicates that from the beginning of the ele-
venth century AH the Othman state was divided into 23 provinces, of
which 14 were Arabic provinces, and the land of Najd was not one of
them, with the except of al-Ihsa’, if we count al-Ihsa’ as part of Najd.
‘Aqeedat al-Shaikh Muhammad ibn ‘Abd al-Wahhaab wa atharuha fil-

‘Aalam al-Islami (unpublished), 1/27
And Dr ‘Abd-Allaah al-‘Uthaymeen said:
4
Whatever the case, Najd never experienced direct Othman rule before
the call of Shaikh Muhammad ibn ‘Abd al-Wahhaab emerged, just as it
never experienced any strong influence that could have an impact on
events inside Najd. No one had any such influence, and the influence of
Bani Jabr or Bani Khaalid in some parts, or the Ashraaf in other parts, was
limited. None of them were able to bring about political stability, so wars
between the various regions of Najd continued and there were ongoing
violent conflicts between its various tribes.
Muhammad ibn ‘Abd al-Wahhaab Hayaatuhu wa Fikruhu, p. 11; quoted in

Da’aawa al-Munaawi’een, 234-235.
We will complete this discussion by quoting what Shaikh ‘Abd al-‘Azeez

ibn ‘Abd-Allaah ibn Baaz said in response to this false accusation. He said
(may Allaah have mercy on him):
Shaikh Muhammad ibn ‘Abd al-Wahhaab did not rebel against the Oth-
man Caliphate as far as I know, because there was no area in Najd that
was under Turkish rule. Rather Najd consisted of small emirates and scat-
tered villages, and each town or village, no matter how small, was ruled
by an independent emir. These were emirates between which there were
fighting, wars and disputes. So Shaikh Muhammad ibn ‘Abd al-Wahhaab
did not rebel against the Othman state, rather he rebelled against the
corrupt situation in his own land, and he strove in jihad for the sake of
Allaah and persisted until the light of this call spread to other lands…
Conversation recorded on tape; quoted in Da’aawa al-Munaawi’een, p.

237
Dr. ‘Ajeel al-Nashmi said: … The Caliphate did not react in any way and
did not show any discontent or resentment during the life of the Shaikh,
even though there were four Othman sultans during his lifetime…
Majallat al-Mujtama’, issue 510.
If the above is a reflection of the Shaikh’s attitude towards the Caliphate,

how did the Caliphate view the call of Shaikh Muhammad ibn ‘Abd al-
Wahhaab?
5
Dr. al-Nashmi said, answering this question:
The view that the Caliphate had of the movement of Shaikh Muhammad
ibn ‘Abd al-Wahhaab was very distorted and confused, because the Cali-
phate only listened to those who were hostile towards the movement of
Shaikh Muhammad ibn ‘Abd al-Wahhaab, whether that was via reports
sent by their governors in the Hijaaz, Baghdad and elsewhere, or via some
individuals who reached Istanbul bearing news.
Al-Mujtama’, issue 504; quoted in Da’aawa al-Munaawi’een, p. 238-239.
With regard to Zalloum’s claims that the Shaikh’s call was one of the rea-
sons for the fall of the Caliphate and that the English helped the Wahhaa-
bis to topple it, Mahmoud Mahdi al-Istanbuli says concerning this ridicul-
ous claim:
This writer should be expected to produce proof and evidence for his
opinion. Long ago the poet said:
If claims are not supported by proof, they are used only by the fools as
evidence.
We should also note that history tells us that the English were opposed to
this call from the outset, fearing that it might wake the Muslim world up.
Al-Shaikh Muhammad ibn ‘Abd al-Wahhaab fi Mar’aat al-Sharq wal-

Gharb, p. 240
And he says:
The ironic fact is that this professor accuses the movement of Shaikh Mu-
hammad ibn ‘Abd al-Wahhaab of being one of the factors that led to the
destruction of the Othman Caliphate, even though this movement began
in 1811 CE and the Caliphate was abolished in 1922 CE.
Op. cit., p. 64
What indicates that the English were opposed to the Wahhaabi move-
ment is the fact that they sent Captain Foster Sadler to congratulate Ibra-
him Pasha on his success against the Wahhaabis – during the war of Ibra-
6
him Pasha in Dar’iyyah – and also to find out to what extent he was pre-
pared to cooperate with the British authorities to reduce what they called
Wahhaabi piracy in the Arabian Gulf.
Indeed, this letter clearly expressed a desire to establish an agreement

between the British government and Ibrahim Pasha with the aim of de-
stroying the Wahhaabis completely.
Shaikh Muhammad ibn Manzoor al-Nu’maani said:
The English made the most of the hostility that existed in India towards
Shaikh Muhammad ibn ‘Abd al-Wahhaab and they accused everyone who
opposed them and stood in their way, or whom they regarded as danger-
ous, of being Wahhaabis… Similarly the English called the scholars of
Deoband – in India – Wahhaabis, because of their blunt opposition to the
English and their putting pressure on them.
Di’aaya Mukaththafah Didd al- Shaikh Muhammad ibn ‘Abd al-Wahhaab,

p. 105-106
From these various quotations we can see the falseness of these flawed
arguments when compared to the clear academic proofs in the essays
and books of the Shaikh; that falseness is also obvious when compared to
the historical facts are recorded by fair-minded writers.
Da’aawa al-Munaawi’een, 239, 240.
Finally, we advise everyone who has slandered the Shaikh to restrain his
tongue and to fear Allaah with regard to him. Perhaps Allaah will accept
their repentance and guide them to the straight path.
And Allaah knows best.
7
Does a slave woman become free if her master marries
her?
[English]
‫هﻞ ﺗﺼﻴﺮ اﻷﻣﺔ ﺣﺮة إذا ﺗﺰوﺟﻬﺎ ﺳﻴﺪهﺎ؟‬

By:
Source:
www.islam-qa.com

2009‐1430

Does a slave woman become free if her master marries her?
Does a slave woman become free if her master marries her?.
Praise be to Allah.
The scholars are unanimously agreed that it is not permissible for the master
to marry his slave woman, because the contract of ownership is stronger than
the contract of marriage, and it contains all the same conditions as the
marriage contract and more. It is permissible for him to marry the slave
woman of another man if the conditions of that are fulfilled
The master does not have the right to marry his slave woman because
ownership makes him entitled to benefit (from what he owns) and intimacy,
so it cannot be combined with a contract that is weaker than it. If he becomes

his wife’s owner and she is a slave woman, her marriage contract is annulled;
the same applies if a woman becomes the owner of her husband, her marriage
contract is annulled. We do not know of any difference of opinion among the
scholars concerning this. End quote.
Al-Mughni, 7/527
In his commentary on the verse (interpretation of the meaning): “And

whoever of you have not the means wherewith to wed free believing women,
they may wed believing girls from among those (slaves) whom your right
hands possess” [al-Nisa’ 4:25], al-Qurtubi said:
the words “those (slaves) whom your right hands possess” mean: let him
marry the slave woman of another. There is no difference of opinion among
the scholars that it is not permissible for him to marry his own slave woman,
because of the conflict of rights. End quote.
al-Jaami’ li Ahkaam al-Qur’aan, 5/139
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
It is haraam for a slave to marry his mistress [owner] according to scholarly

consensus, because there is a contradiction between her being his mistress
and him being her husband, because each of them come under different
rulings.
2
It is haraam for a master to marry his slave woman, because the contract of
ownership is stronger than the contract of marriage, and a contract cannot be
combined with one that is weaker than it. End quote.
Al-Mulakhkhas al-Fiqhi, 2/344
To sum up: a marriage contract cannot be done between a master and his
slave woman; she remains his possession and under his ownership and she
does not become free thereby.
If a man wants to marry his slave woman, then he must manumit her first so
that she will become free, then he may marry her.
The Prophet SAWS (peace and blessings of Allah be upon him) said: “There
are three who will be given a double reward: a man from among the people of
the Book who believed in his Prophet, then lived to see the Prophet (S) and
followed him and believed in him– he will have a double reward; and a slave
who fulfils his duty towards Allah and towards his master – he will have a
double reward; and a man who had a slave woman whom he fed and fed her
well, and taught her and taught her well, then he set her free and married her
– he will have a double reward”
narrated by al-Bukhari (97) and Muslim (154).
3
Does being raised to the status of their parents in
Paradise apply to all offspring, young and old?
[English]
‫هﻞ اﻟﺮﻓﻊ ﻟﺪرﺟﺔ اﻵﺑﺎء ﻓﻲ اﻟﺠﻨﺔ ﻳﻜﻮن ﻟﻠﺬرﻳﺔ ﺟﻤﻴﻌﻬﺎ ﺻﻐﺎرهﺎ وآﺒﺎرهﺎ؟‬
By:
Source:
www.islam-qa.com

2009‐1430

Does being raised to the status of their parents in
Paradise apply to all offspring, young and old?
I read that one of the favours of Allah is that He will raise the status of
children in Paradise to that of their parents who are higher than them, and
that on this basis the children of the Companions will be raised to the status of
their fathers, and grandchildren will be raised to the status of their
forefathers, and so on, every generation will raise the following generation,
down to our generation, so we will be raised to the status of the Companions
if we are their descendants. This may lead to people being heedless about
their actions and relying on this divine honour. What is your opinion?.
Praise be to Allah.
The question raised here stems from discussion of the verse in which Allah
“And those who believe and whose offspring follow them in Faith, — to them
shall We join their offspring, and We shall not decrease the reward of their
deeds in anything. Every person is a pledge for that which he has earned” [al-
Toor 52:21]
The scholars differed concerning the word offspring -- did it refer to young or
old? Those who said that it refers to young children did not have any
confusion about the meaning of the verse. Rather the confusion arises if the
meaning of the word offspring is grown-up children. The more correct view
concerning the meaning of it is that it refers to young children. Based on that,
it does not refer to that which caused confusion for the questioner. The raise
in status is for offspring in the sense of young children, otherwise the
implication would be that all the people of Paradise would be of the same
status.
1.
Ibn Qayyim al-Jawziyyah (may Allah have mercy on him) said: the
commentators differed concerning the meaning of offspring in this verse.
Does it refer to young, old or both? There are three opinions ... Then he said:
The specific meaning of offspring here as referring to small children is
apparent, otherwise it would imply that those who come later would be equal
in status to those who came before, but there is no such implication if what is
meant is small children, because the children and offspring of each man will
be with him at the same status level. And Allah knows best. End quote.
Haadi al-Arwaah ila Bilaad al-Afraad, p. 279-281.
2
2.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on

him) said:
If the children are destined for Paradise and the father is destined for
Paradise, then Allah says in His Book (interpretation of the meaning):
“And those who believe and whose offspring follow them in Faith, — to them
shall We join their offspring, and We shall not decrease the reward of their
deeds in anything. Every person is a pledge for that which he has earned” [al-
Toor 52:21]
Meaning that if a person has offspring, and they are people of Paradise, then
they will follow their father, even if their status is lower than that of their
father. Hence He said: “and We shall not decrease the reward of their deeds
in anything” meaning, We will not decrease the reward of the fathers; rather
the fathers will retain their abundant reward and the offspring will be raised
to the status of their fathers. This refers to the children who are not excluded
from the word offspring when they have their own wives and families. These
will have a special virtue and will not be joined to their fathers, because if we
were to say that each person will join his father even if he has a wife and
children or he is on his own, then all the people of Paradise would be of the
same level, because everyone is the offspring of the previous generation.
Rather what is meant by offspring is those who were with him, and did not
leave and have wives and children of their own. These people will be raised
to the status of their fathers, and nothing of their fathers’ deeds will be lost.
End quote.
Fataawa Noor ‘ala al-Darb (tape no. 324, side 1).
3.
And he (may Allah have mercy on him) also said:
Moreover, Allah says (interpretation of the meaning): “And those who believe
and whose offspring follow them in Faith, — to them shall We join their
offspring…”[al-Toor 52:21]. Those who believed and whose offspring
followed them in Faith -- the offspring who follow their parents in Faith are
small children. Hence Allah says “to them shall We join their offspring”, i.e.,
We will cause their offspring to join them in their levels in Paradise.
With regard to grown-up children who have got married, they will be in their
own levels in Paradise, and will not be joined to their fathers, because they
have their own offspring, so they will be in their own places. As for offspring
in the sense of small children who follow their fathers, they will be joined to
their fathers, but this joining does not imply any detraction from the reward
3
or status of the fathers. Hence Allah says, “and We shall not decrease the
reward of their deeds in anything”, meaning that their offspring will be joined
to them, and it cannot be said that a deduction will be made from the fathers'
degrees commensurate with the rise in status of the offspring, rather Allah
says “and We shall not decrease the reward of their deeds in anything”. End
quote.
Tafseer al-Qur'an min al-Hujuraat ila al-hadeed, p. 187.
4
١ ‫ﺻﻔﺤﺔ ﺟﺪﯾﺪة‬
Question:
I have a lot of business debts that are connected to the market but the debts are so many that it is impossible to pay
them off if current market conditions continue, and I cannot find any way to pay them off. What should I do?
Answer:
We ask Allaah to relieve your distress and to pay off your debts, and to bless you from His bounty.
There follows some advice which we hope will be of help to you.
Firstly: Be patient, and strive to free yourself from the situation you are in by seeking permissible ways of earning
money from which you may make some profit and make up for your losses and pay off your debts. There are many means of
earning money. A man may start with something small then it is blessed. We have seen this happen in real life.
Secondly: Reduce your spending on yourself, and remember that your creditors are more entitled to anything that is
surplus to your basic needs. Do not be heedless about the matter of debt, and do not be extravagant in your spending. Do not
let despair cause you to forget it or to fall short in looking for a way out.
Thirdly: Ask the creditors to be easygoing with you, and tell them that you are unable to pay it off, and ask them to give
you more time. This is better for you than trying to avoid them or procrastinating, which will only make them angry with you.
Fourthly: Set straight the relationship between you and Allaah, may He be exalted, and He will set straight the
relationship between you and other people. Allaah has promised those who obey Him that He will give them more of His
bounty, as He says (interpretation of the meaning):
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic
Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We
shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)” [al-Nahl
16:97]
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will
suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things” [al-Talaaq 65:2 -3]
“I said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft-Forgiving;
11. ‘He will send rain to you in abundance,
12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’” [Nooh 71:10 -12]
So pray a great deal for forgiveness, and repent and do righteous deeds, for the Mercy of Allaah is close to those who do
good.
Fifthly: If you took out these loans intending to pay them back, then you must think positively of Allaah and trust that He
will enable you to pay them off. Al-Bukhaari (2387) narrated that the Prophet (peace and blessings of Allaah be upon him)
said:
“Whoever takes people’s wealth intending to pay it back, Allaah will enable him to pay it back.” Ibn Maajah (2409)
narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will be with the borrower until he pays off
his debt, so long as it (the loan) is not for something that Allaah dislikes.” Classed as saheeh by al-Albaani in Saheeh Ibn
Maajah.

١ ‫ﺻﻔﺤﺔ‬
١ ‫ﺻﻔﺤﺔ ﺟﺪﯾﺪة‬
Sixthly: Turn to Allaah in supplication (du’aa’), and be certain of receiving a response, for whoever persists in knocking
at the door will soon have it opened for him. Choose the times when du’aa’s are answered, such as the last third of the night,
after ‘Asr on Friday, between the adhaan and iqaamah, when travelling, and when breaking one’s fast.
There follow some du’aa’s that are appropriate for your situation:
Al-Tirmidhi (3563) narrated from ‘Ali (may Allaah be pleased with him) that a mukaatib (slave who had entered into a
contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell
you some words which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me? And if you have debt
like the mountain of Seer, Allaah will pay it off for you. He said: ‘Say: Allaahumma akfini bi halaalika ‘an haraamika wa
aghnini bi fadlika ‘amman siwaaka (O Allaah, suffice me with what You have permitted so that that I have no need of that
which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides
You).’” This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Al-Tabaraani narrated in al-Mu’jam al-Sagheer that Anas ibn Maalik (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said to Mu’aadh (may Allaah be pleased with him): “Shall I
not teach you a du’aa’ which you may say even if you have debt like Mount Uhud, so that Allaah might pay it off for you? Say,
O Mu’aadh: ‘Allaahumma Maalik al-mulk, tu’ti al-mulk man tasha’ wa tanzi’ al-mulk mimman tasha’, wa tu’izzu man tasha’ wa
tudhilul man tasha’, bi yadika al-khayr, innaka ‘ala kulli shay’in qadeer, Rahmaan al-dunya wa’l-aakhirah wa raheemahuma,
tu’teeyahuma man tasha’ wa tamna’ minhuma man tasha’, arhamni rahmatan taghnini biha ‘an rahmati man siwaaka (O
Allaah, Sovereign of all, You give dominion to whomsoever You will and You take dominion away from whomsoever You will,
You exalt whomsoever You will and You bring low whomsoever You will. In Your hand is all goodness and You are able to do
all things. Most Merciful and Most compassionate in this world and in the Hereafter, You give them to whomsoever You will
and withhold them from whomsoever You will. Bestow mercy upon Me in such a manner that I have no need of the mercy of
anyone but You).’”
Classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1821).
Ahmad (3712) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said:
“If a person who is afflicted by anxiety or sorrow says: ‘Allaahumma inni ‘abduka wa ibnu ‘abdika wa ibn ammatika
naasiyati bi yadika maadin fiyya hukmuka ‘adlun fiyya qadaa’uka as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw
‘allamtahu ahadan min khalqika aw anzaltahu fi kitaabika aw asta’tharta bihi fi ‘ilm il-ghaybi ‘indaka an taj’al al-Qur’aana
rabee’a qalbi wa noora sadri wa jalaa’a huzni wa dhahaaba hammi (O Allaah, I am Your slave, son of Your slave, son of Your
female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask
You by every name belonging to You with which You have named Yourself, or, or You have taught to any of Your creation, or
You have revealed in Your Book, or You have preserved in the knowledge of the Unseen with You, that You make the Qur’aan
the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’, then Allaah will
take away his anxiety and sorrow, and will replace it with joy.”
It was said: “O Messenger of Allaah, should we not learn it?” He said: “Yes, whoever hears it should learn it.”
Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1822).
May Allaah help us and you to do that which He loves and which pleases Him.

٢ ‫ﺻﻔﺤﺔ‬
Eating ‘Ashoora’ food and spending extra because
of someone’s birthday
[English]
‫األكل من طعام عاشوراء والتوسعة بمناسبة ميالد الشخص‬

By:
Source:
www.islam-qa.com
2009-1430

Eating ‘Ashoora’ food and spending extra because of
someone’s birthday
Is eating ‘ashoura at the day of ‘ashoura (tenth of Muharram) considered bid’a? Is it

permissible to eat this sweet a day before or after the tenth of Muharram? What is the
ruling on spending extra during my birthday, by buying fruits and sweets, with no
celebration held for this occasion?.
Praise be to Allah.
Firstly:
If this food is some of the Shi’ah food that they make on ‘Ashoora’ along with the
cheek-slapping and hitting themselves that they do, then it is a reprehensible
innovation that the Muslim must keep away from and not participate in it. We have
quoted the fatwa of Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) in
the answer to question no. 102885. But if this food is not accompanied by those things
and the aim is just to treat oneself and one’s family, then there is nothing wrong with
that and it is not described as a bid’ah (innovation).
Many scholars have stated that one should treat oneself and one’s family on the day of
‘Ashoora’, and several ahadith have been narrated from the Prophet (peace and
blessings of Allah be upon him) concerning that, but they are all da’eef (weak) and are
not saheeh (sound).
Secondly:
Celebrating birthdays is a reprehensible innovation. This has been discussed previously

in the answer to question no. 1027.
Eating food treats on that day and bringing sweets and fruits is a kind of celebration
and veneration of that day, and should not be done.

Eating food that is made for ‘Ashoora’
[English]
‫األكل من الطعام الذي يصنع لعاشوراء‬

By:
Source:
www.islam-qa.com
2009-1430

Eating food that is made for ‘Ashoora’
Is it permissible to eat the foods cooked by Shiites in Ashoora? They say that these
foods are made for Allah’s sake but its reward is for Al-Hussein, may Allah be
pleased with him! It will be embarrassing if I do not accept this food. It may even
expose me to danger, as I am in Iraq, and you know how Sunnis here are treated.
Praise be to Allah.
What the Shi‟ah do on „Ashoora‟ of slapping their cheeks, striking and cutting their
heads, shedding their blood and making special foods, is all bid‟ah and reprehensible
innovation, as has been explained in the answer to question no. 4033 and 9438. It is not
permissible to take part in that, or to help those who do it, because that is cooperating in
sin and transgression.
And it is not permissible to eat this food that they have prepared for their innovation
and misguidance.
Shaykh Ibn Baaz (may Allah have mercy on him) said: This is an abhorrent evil and
reprehensible innovation which must be abandoned; it is not permissible to take part in
it and it is not permissible to eat the food that is offered.
And he said: It is not permissible take part in it or to eat of these meats or drink these
drinks [prepared for this occasion]. If the meat has been slaughtered for anyone other
than Allah, among Ahl al-Bayt [the Prophet‟s family] or anyone else, then it is major
shirk, because Allah, may He be glorified and exalted, says (interpretation of the
meaning):
“.Say (O Muhammad ‫)صلى هللا عليه وسلم‬: „Verily, my Salaah (prayer), my sacrifice, my
living, and my dying are for Allah, the Lord of the „Aalameen (mankind, jinn and all
that exists).
163.„He has no partner. And of this I have been commanded, and I am the first of the
Muslims‟” [al-An‟aam 6:162-163]
“Verily, We have granted you (O Muhammad ‫ )صلى هللا عليه وسلم‬Al-Kawthar (a river in
Paradise).
2

2. Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 1-2]
End quote from Fataawa al-Shaykh „Abd al-„Azeez ibn Baaz (8/320).
But if your refusing to accept their food will pose a danger to you, then there is nothing
wrong with accepting it so as to ward off harm.

Entering into a partnership with a person who
deals with bribes and riba
[English]
‫اﻟﺪﺧﻮل ﻓﻲ ﺷﺮآﺔ ﻣﻦ ﻳﺘﻌﺎﻣﻞ ﺑﺎﻟﺮﺷﻮة واﻟﺮﺑﺎ‬

By:
Source:
www.islam-qa.com

2009‐1430

Entering into a partnership with a person who
deals with bribes and riba
There is a businessman who was offered money by a man in order to do

business for him, but the one who offered this money deals with bribes and
riba. Is there any sin on this businessman?.
Praise be to Allah.
Firstly:
If a person earns money in haraam ways such as riba, bribes, stealing and
cheating, etc., and his wealth is a combination of halaal and haraam, then it is
valid to do business with him, buying and selling and entering into
partnerships, but it is makrooh. If it is known that the product in which the
trade is to be done is haraam in and of itself, then it is not permissible to enter
into a partnership with him or work with him in that business. Ibn Qudaamah
said in al-Mughni (4/180): If he buys from someone whose wealth includes
both haraam and halaal, such as an unjust ruler or someone who deals in riba,
if it is known that the item sold is from the halaal portion of his wealth, then it
is halaal, but if it is known that (the item) is from the haraam portion, then it
is haraam. If it is not known which it is, then we regard it as makrooh,
because of the possibility that it may be haraam, but the sale is not invalid,
because of the possibility that it may be halaal, whether the haraam element is
small or great. In this case it is a doubtful matter. The lesser or greater the
haraam element, the greater or lesser the doubt. End quote.
It says in Haashiyat Qalyoobi wa ‘Umayrah (2/418): Partnerships are valid

even if they are makrooh, such as a partnership with a dhimmi (a non-Muslim
living under Muslim ruler), one who consumes riba and one whose wealth is
mostly haraam. End quote.
In Haashiyat al-Dasooqi (3/277) it says: Know that if a person’s wealth is

mostly halaal and a small part of it is haraam, the correct view is that it is
permissible to deal with him, lend money to him and eat from his wealth as
Ibn al-Qaasim said, contrary to the view of Usbugh who says that that is
haraam. But if a person’s wealth is mostly haraam and a small part of it is
halaal, the view of Ibn al-Qaasim is that it is makrooh to deal with him, lend
money to him and eat from his wealth. This is the correct view, contrary to the
view of Usbugh who says that that is haraam. But if a person’s wealth is all
haraam, this means that it is not allowed to deal with him, lend money to him
or have any dealings with him, financial or otherwise. End quote.
2
Secondly:
What you have to do before entering into a partnership with such a person is
advise him and encourage him to repent and give up wrongdoing. Strive to
find a good source of income, for Paradise is good and none will enter it but
those who are good. Warn him against continuing to consume haraam
wealth, for every body that is nourished from haraam sources, the Fire is
more fitting for it.
3
Examples of good deeds we can do every day to
increase our hasanaat
[English]
‫أمثلة عىل فعل املعروف نقوم هبا يوم ّي ًا لإلكثار من احلسنات‬
By:
Source:
www.islam-qa.com
2009-1430

Examples of good deeds we can do every day to
increase our hasanaat
I hope you can give me some examples of good deeds that we can do every day to
increase our hasanaat.
Praise be to Allah.
If Allah helps him to do righteous deeds, the Muslim can earn a great deal of reward.
There are many different kinds of righteous deeds that can be done by rich and poor,
old and young, male and female, depending on each person‟s circumstances, ambition
and energy, after the help of Allah.
“Whoever works righteousness — whether male or female — while he (or she) is a true
believer (of Islamic Monotheism) verily, to him We will give a good life (in this world
with respect, contentment and lawful provision), and We shall pay them certainly a
reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
It was narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of
Allah be upon him) said: “Hasten to do good deeds before there come tribulations like
pieces of a dark night, when a man will be a believer in the morning and a kaafir by
evening, or he will be a believer in the evening and a kaafir by morning, selling his
religious commitment for worldly gain.” Narrated by Muslim, 118.
The kinds of good deeds that a person can do every day include the following:
1 – Praying in congregation in the mosque
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be
upon him) said: “Whoever goes to the mosque in the morning and evening, Allah will
prepare for him an honourable place in Paradise every time he goes and comes.”
Narrated by al-Bukhari, 631; Muslim, 669.

2 – Attending funerals and offering the funeral prayer
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The
Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever attends
a funeral until he offers the (funeral) prayer will have one qiraat (of reward) and
whoever attends until the burial is done will have two qiraats.” It was said: “What are
the two qiraats?” He said: “Like two great mountains.” Narrated by al-Bukhari, 1261;
Muslim, 945
3 – Saying “Laa ilaaha ill-Allah wahdahu laa shareeka lah, lahu‟l-mulk wa lahu‟l-hamd
wa huwa „ala kulli shay‟in qadeer (There is no god but Allah alone, with no partner or
associate; His is the Dominion, to Him be all praise, and He is able to do all things)” one
hundred times each day.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the
Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever says
Laa ilaaha ill-Allah wahdahu laa shareeka lah, lahu‟l-mulk wa lahu‟l-hamd wa huwa
„ala kulli shay‟in qadeer one hundred times in a day, it will be as if he freed ten slaves,
and one hundred hasanaat (good deeds) will be recorded for him, and one hundred
sayi‟aat (bad deeds) will be erased from him, and it will be a protection for him against
the Shaytaan all that day until evening comes. No one can do anything better than that
except one who does more.” Narrated by al-Bukhari, 3119; Muslim, 2691.
4 – Upholding the ties of kinship
It was narrated that Anas (may Allah be pleased with him) said: I heard the Messenger
of Allah (peace and blessings of Allah be upon him) say: “Whoever would like his
provision to be increased and his lifespan extended, let him uphold his ties of
kinship.” Narrated by al-Bukhari, 5639; Muslim, 2557.
5 – Observing voluntary fasts, visiting the sick and giving charity.
It was narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings
of Allah be upon him) said: “Who among you is fasting today?” Abu Bakr (may Allah
be pleased with him) said: “I am.” He said: “Who among you has attended a funeral
today?” Abu Bakr (may Allah be pleased with him) said: “I have.” He said: “Who
among you has fed a poor person today?‟ Abu Bakr (may Allah be pleased with him)
said: “I have.” He said: “Who among you has visited a sick person today?” Abu Bakr
(may Allah be pleased with him) said: “I have.” The Messenger of Allah (peace and
blessings of Allah be upon him) said: “These (traits) are not combined in a person but
he will enter Paradise.” Narrated by Muslim, 1028.

6 – Saying Subhaan Allah wa bi hamdih (Praise and glory be to Allah) one hundred
times.
It was narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings
of Allah be upon him) said: “Whoever says Subhaan Allah wa bi hamdih (Praise and
glory be to Allah) one hundred times, morning and evening, his sins will be erased even
if they are like the foam of the sea.” Narrated by al-Bukhari, 6042; Muslim, 2691.
7 – Tasbeeh, tahmeed and takbeer, and enjoining what is good and forbidding what
is evil, and praying Duha.
It was narrated from Abu Dharr that the Prophet (peace and blessings of Allah be upon
him) said: “For every bone of the son of Adam a charity must be given each day. Every
tasbeehah [saying Subhaan Allah (Glory be to Allah)] is a charity, every tahmeedah
[saying al-hamdu Lillaah (praise be to Allah)] is a charity, every tahleelah [saying Laa
ilaaha ill-Allah (There is no god but Allah)] is a charity, every takbeerah [saying
Allaahu akbar [Allah is Most Great]) is a charity, enjoining what is good is a charity,
forbidding what is evil is a charity, and two rak‟ahs offered in the mid-morning (Duha)
is sufficient.” Narrated by Muslim, 720.
8 – Reading Qur’an.
It was narrated that „Abd-Allaah ibn Mas‟ood said: The Messenger of Allah (peace and
blessings of Allah be upon him) said: “Whoever reads a letter of the Book of Allah will
be credited with a good deed, and a good deed gets a tenfold reward. I do not say that
Alif-Laam-Meem is a letter, rather alif is a letter, laam is a letter and meem is a letter.”
Narrated by al-Tirmidhi, 2910; he said it is hasan Sahih. Also classed as Sahih by al-
Albani in Sahih al-Tirmidhi.
And there are many other good deeds. The Muslim should seek the help of his Lord to
do good deeds, and do his best to do them. He should persist in doing these good deeds
even if they are little, for that is better than doing a lot of good deeds then stopping.
It was narrated that „Aa‟ishah said: The Messenger of Allah (peace and blessings of
Allah be upon him) said: “O people, you should do whatever good deeds you can, for
Allah does not get tired (of giving reward) until you get tired. And the most beloved of
good deeds to Allah is that in which a person persists, even if it is little. If the family of
Muhammad (peace and blessings of Allah be upon him) started to do something, they
would persist in it.” Narrated by al-Bukhari, 43; Muslim, 782.

Fasting ‘Ashoora’ for one who still owes days from Ramadan
[English]
‫صوم عاشوراء لمه عليه قضاء رمضان‬

By:
Source:
www.islam-qa.com
2009-1430

Fasting ‘Ashoora’ for one who still owes days from Ramadan
I still have days to make up for Ramadan and I want to fast ‘Ashoora’. Is it
permissible for me to fast ‘Ashoora before I have made up the fasts I owe? Can I fast
‘Ashoora’ and the eleventh of Muharram with the intention of making up the
Ramadan fasts, and will I get the reward for fasting ‘Ashoora’?.
Praise be to Allah.
Firstly:
You should not observe voluntary fasts when you still owe one or more days from
Ramadan, rather you should start with the fasts that you owe from Ramadan, and then
observe voluntary fasts.
Secondly:
If you fast the tenth and eleventh of Muharram with the intention of making up days
that you owe from Ramadan, that is permissible and will make up for two of the days
that you owe. The Prophet (peace and blessings of Allah be upon him) said, “Actions
are judged but by intentions, and every person will have but that which he intended.”
Fataawa al-Lajnah al-Daa‟imah, 11/401
We hope that you will have the reward for making up the missed fast and the reward
for fasting that day.
Fataawa Manaar al-Islam, by Shaykh Muhammad ibn „Uthaymeen (May Allah have
Mercy on him), 2/358.

Fasting in the month of Rajab
[English]
‫اﻟﺼﻮم ﻓﻲ ﺷﻬﺮ رﺟﺐ‬

By:
Source:
www.islam-qa.com

2009‐1430

Fasting in the month of Rajab
Is there any special virtue in fasting during the month of Rajab?.
Praise be to Allah.
Firstly:
The month of Rajab is one of the sacred months of which Allah says
“Verily, the number of months with Allah is twelve months (in a year), so was
it ordained by Allah on the Day when He created the heavens and the earth;
of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of
the Islamic calendar). That is the right religion, so wrong not yourselves
therein”
[al-Tawbah 9:36]
The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.
Al-Bukhari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allah
be pleased with him) that the Prophet (peace and blessings of Allah be upon
him) said: “The year is twelve months, of which four are sacred: three
consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab
Mudar which comes between Jumaada and Sha’baan.
These months are called sacred for two reasons:
1- Because fighting therein is forbidden unless initiated by the enemy
2- Because transgression of the sacred limits therein is worse than at

other times.
Hence Allah has forbidden us to commit sins during these months, as He says
“wrong not yourselves therein”
[al-Tawbah 9:36]
Although committing sins is haraam and forbidden during these months and
at other times, in these months it is more forbidden.
Al-Sa’di (may Allah have mercy on him) said (p. 373):
2
In the phrase “wrong not yourselves therein”, the pronoun may be
understood as referring to twelve months. Allah states that He has made them
a measure of time for His slaves, which they may use for worshipping Him,
and thank Allah for His blessings, and they serve the interests of His slaves,
so beware of wronging yourselves therein.
The pronoun may also be understood as referring to the four sacred months,
and this forbids them to wrong themselves in those months in particular, as
well as it being forbidden to do wrong at all times, because it is more
forbidden at this time, but it is worse at this time than at others. End quote.
Secondly:
With regard to fasting the month of Rajab, there is no sahih hadith to indicate
that there is any special virtue in fasting all or part of this month.
What some people do, singling out some days of Rajab for fasting, believing
that they are better than others, has no basis in sharee’ah.
But there is a report from the Prophet (peace and blessings of Allah be upon
him) which indicates that it is mustahabb to fast during the sacred months
(and Rajab is one of the sacred months). The Prophet (peace and blessings of
Allah be upon him) said: “Fast some days of the sacred months and not
others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in
Da’eef Abi Dawood.
Even if this hadith were sahih, it indicates that it is mustahabb to fast during
the sacred months. So if a person fasts during Rajab because of this, and he
also fasts in the other sacred months, there is nothing wrong with that. But
singling out Rajab for fasting is not right.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in
Majmoo’ al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadith concerning that are all da’eef
(weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of
them. They are not among the da’eef ahaadith which have been narrated
concerning virtues, rather most of them are fabricated and false. In al-Musnad
and elsewhere there is a hadith which says that the Prophet (peace and
blessings of Allah be upon him) enjoined fasting the sacred months, namely
Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with
fasting during all of them, not just Rajab. End quote.
Ibn al-Qayyim (may Allah have mercy on him) said:
Every hadith which mentions fasting in Rajab and praying during some of its
nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
3
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)
There is no sahih hadith that would count as evidence which speaks of the
virtue of the month of Rajab, or that speaks of fasting this month or part of it,
or of spending any particular night of it in prayer.
Shaykh Sayyid Saabiq (may Allah have mercy on him) said in Fiqh al-Sunnah
(1/282):
Fasting in Rajab is no better than fasting in any other month, except that it is
one of the sacred months. There is no report in the sahih Sunnah to suggest
that there is anything special about fasting in this month. Whatever has been
narrated concerning that is not fit to be quoted as evidence. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about
fasting on the twenty-seventh of Rajab and spending that night in prayer. He
replied:
Fasting on the twenty-seventh of Rajab and spending that night in prayer is a

bid’ah (innovation), and every bid’ah is a going astray. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.
4
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Page 153 of 479
He committed a sin and does not know what he
should do now
[English]
‫ﺍﻗﺘﺮﻑ ﺫﻧﺒﺎ ً ﻭﻻ ﻳﺪﺭﻱ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﺑﻌﺪﻩ‬

By:
Source:
www.islam-qa.com
2009-1430

He committed a sin and does not know what he should do now
A person who has committed sin [who knew he is committing sin -at the time]....now
that same person feels such guilt that can’t be expressed. What should this person do?
Praise be to Allah.
The Muslim does not have to tell anyone of his sin, rather it is not recommended that he
should do that. He should conceal his sin and not expose it. The Muslim should feel
disturbed about his sin so that he will be motivated to repent sincerely. It is not
sufficient for the Muslim to recognize that he has committed a sin, rather he should
remember that Allah is always watching, so that he will not do it at all. If the Shaytaan
makes him fall into one of his traps, he must regret committing this sin and he has to
give it up and resolve not to return to it.
In this way the Muslim will have done what Allah requires of him, namely sincere
repentance. The Muslim must not despair of the mercy of Allah or think that He is
unlikely to forgive his sin or guide him to repentance. For the Shaytaan is eager to make
the Muslim fall into sin and then he is eager to close the doors of repentance in his face.
After he repents sincerely, the Muslim becomes better than he was before he committed
this sin. Sincere repentance may alert him to things that he was careless about, so he
gives up bad companions who help him to commit sin, and he stops travelling to
immoral countries where he committed sin, and he stops watching and listening to
things that Allah has forbidden, namely singing, musical instruments and movies.
Perhaps he has been careless about these matters but the sincere repentance that Allah
has enjoined awakens him to that.
The Muslim may forget that Allah is always watching before he commits the sin,
because if he was aware of that he would not have done it. But if he had forgotten, then
he should try to remember whilst he is committing the sin that Allah can see him, and
that the noble angels can see him, and that Allah may decree that he should die whilst
he is committing this sin – so how would he meet his Lord in the Hereafter?
If the Shaytaan manages to ensnare the Muslim before and during the sin, then let him
remember afterwards that Allah stretches forth His hand at night to accept the
repentance of those who sinned during the day, and He stretches forth His hand during
the day to accept the repentance of those who sinned at night, and that Allah rejoices
over the repentance of His slave even though He is the one Who guided him to repent
and made it easy for him, and He has no need of the repentance of this person.

The Muslim must fear Allah his Lord and regret what he has done; he must also resolve
not to return to it and to do a lot of acts of worship. He must change his environment
and friends, looking for something better. It is not permissible for him to mention his
sin to anyone, and he should make his repentance sincerely for the sake of Allah alone.
He should also be eager to pray in congregation in the mosque and attend study circles.
We ask Allah to help us to do that which He loves and which pleases Him, and to make
it easy for us to do good.
And Allah is the Guide to the Straight Path.

He joined the prayer behind the Imam but his
intention was different from that of the Imam
[English]
‫دﺧﻞ ﻣﻊ اﻹﻣﺎم ﺑﻨﻴ ٍﺔ ﻏﻴﺮ ﻧﻴ ِﺔ إﻣﺎﻣﻪ‬

By:
Source:
www.islam-qa.com

2009‐1430

He joined the prayer behind the Imam but his
intention was different from that of the Imam
If at the time of Asr with a jamaa'ah a person enters the salah thinking that
he's praying Zuhr and during the salah he realizes that its actually Asr, what
should he do when his niyah (intention) changes during that prayer. Does he
have to cut the prayer at that point and make a new takbeeratul Ihram?
Praise be to Allah.
This question refers to one of two scenarios:
The first scenario is where the questioner has prayed Zuhr then he joins them to
pray ‘Asr with the intention of praying Zuhr because he has forgotten, then
during the prayer he remembers that this prayer is ‘Asr. In this case it is not
correct for him to change his intention by now intending to pray ‘Asr. Rather he
should stop praying, then say Allahu akbar and re-join the prayer with the
imam, with the intention of praying ‘Asr. That is because the intention is a
condition of the prayer’s validity. The basis for this (i.e., for the intention being
required for prayer) is that whoever changes his intention for one specific prayer,
whether it is fard (obligatory) or naafil (supererogatory), to another specific
prayer, the prayer he originally intended to pray becomes invalid and cannot be
counted as the other prayer for which he changed his intention. Rather he should
stop praying the prayer that he initially intended, then say takbeerat al-ihram
(say “Allaahu akbar” to start a prayer) with the intention to pray the other
prayer. And Allah knows best. See al-Sharh al-Mumti’, 2/296.
The second scenario is where he has not prayed Zuhr at all, and he comes to the
mosque and finds them praying ‘Asr.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: if a person has
missed a prayer, such as Zuhr, then he remembers it when the iqaamah for ‘Asr
prayer has been given, what should he do? He replied: What is prescribed for
such a person is that he should pray with the current jamaa’ah (congregation),
but with the intention of praying Zuhr, then he should pray ‘Asr after that,
because it is obligatory to pray the prayers in the correct order, and that
obligation is not to be ignored for fear of missing the prayer in
congregation. Elsewhere, he said: the difference of intention between the imaam
and the one who is praying behind him does not matter, according to the correct
scholarly view. And Allah knows best.
Fataawa al-Shaykh Ibn Baaz (may Allah have mercy on him), vol 12, p. 190-191.
2
He swore by something other than Allah that
he would divorce his wife
[English]
‫ﺣﻠﻒ ﺑﻐﻴﺮ اﷲ ﻟﻄﻼق زوﺟﺘﻪ‬

By:
Source:
www.islam-qa.com

2009‐1430

He swore by something other than Allah that
he would divorce his wife
What is the ruling on one who swears by something other than Allah that he
would divorce his wife?.
Praise be to Allah.
Swearing by anything other than Allah, such as the Ka’bah or the Prophet
(blessings and peace of Allah be upon him) or any righteous person or by the
head of so and so or by the honour of so and so -- all of that is shirk, as it says in
the sahih hadith: “Whoever swears by anything other than Allah has committed
shirk.” and the Prophet (blessings and peace of Allah be upon him) said: “Do not
swear by your fathers or by the rivals (of Allah), and do not swear by Allah
unless you are speaking the truth.”
If a person swears by anything other than Allah, he is not obliged to fulfill his
oath, because it is an oath that is not to be honoured. The words of the questioner
are general and open to different interpretations. If you meant what I have
mentioned above, then he is not obliged to do anything, whether it is offering
expiation or anything else, and he is not obliged to go ahead with the divorce.
But if what the questioner meant was swearing to divorce, such as saying: If you
speak to so and so, then you are divorced, or If I do such and such, then my wife
is divorced -- this is a matter concerning which the scholars differed. Some of
them say that divorce takes place for the one who breaks this oath. Some of them
say that if the intention of the one who swears the oath is to prevent himself or
someone else from doing a certain action, or encouraging a certain action, then
his divorce does not take place and he has to offer expiation. This is the view
which was approved of and favoured by Shaykh al-Islam Ibn Taymiyah (may
Allah have mercy on him), and it has been expressed in fatwas by many of the
modern scholars, including our Shaykh, ‘Abd al-‘Azeez ibn Baaz (may Allah
have mercy on him). And Allah knows best. May Allah send blessings and peace
upon our Prophet Muhammad.
From Fataawa al-Shaykh ‘Abd al-Rahmaan ibn Naasir al-Barraak (Majallat al-
Da’wah, 49)
2
He has the habit of looking at nude pic-
tures
‫ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻣﻦ ﺍﻋﺘﺎﺩ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﻟﻌﺎﺭﻳﺔ؟‬
2009-1430

Islamhouse.com
‫ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻣﻦ ﺍﻋﺘﺎﺩ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﻟﻌﺎﺭﻳﺔ؟‬

2009-1430

Islamhouse.com
I used to watch nude pictures even I don't like it. I can't control my-
self when I browse. Tell me some Tasbeehs that purify my soul.
First of all, you have to repent from this great sin, because each per-
son will have to answer for his actions on the Day of Resurrection. Allaah
“Verily, the hearing, and the sight, and the heart, of each of those
one will be questioned (by Allaah).” [Al-Israa’ 17:36]
And the Prophet (peace and blessings of Allaah be upon him) said,
“The eye commits zina (fornication, adultery), and its zina is looking.”
(Narrated by Al-Bukhaari, Al-Isti’dhaan, 5774). So you have to repent
sincerely from this action, and that includes several things:
*Giving up this sin, out of fear of the punishment of Allaah.
*Deeply regretting what you have done of this haraam thing.
*Sincerely resolving not to return to this sin ever again.
You should know that there are many ways of purifying the soul from
these haraam things, such as:
Adhering firmly to repentance, saying a lot of du’aa’, frequently seek-

ing Allaah’s forgiveness and repenting, persisting in dhikr, doing lots of
acts of worship and good deeds, and praying a lot. Allaah says (interpreta-
tion of the meaning):
“Verily, As-Salaah (the prayer) prevents from Al-Fahshaa’ (i.e. great

sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbe-
lief, polytheism, and every kind of evil wicked deed).” [Al-‘Ankaboot
29:45]

Islamhouse.com
“And perform As-Salaah (Iqaamat as Salaah), at the two ends of the

day and in some hours of the night [i.e. the five compulsory Salaah (pray-
ers)]. Verily, the good deeds remove the evil deeds (i.e. small sins).”
[Hood 11:114]
You have to look for a good environment to live in, and for righteous
friends who will help you to do good, so that you may keep away from
these things. All of these actions will purify and cleanse your soul, and
help you to please Allaah. Allaah says (interpretation of the mean-
ing), “Indeed, he succeeds who purifies his own self [his soul].” [Al-Shams
91:9]
You should know that when a person is sincere in his repentance and
prays to Allaah, and asks Him to keep him safe from the evil of his own
self and from the Shaytaan, Allaah will protect him from the waswaas
(insinuating whispers) and plots of the Shaytaan. Allaah says (interpreta-
tion of the meaning), “And whosoever fears Allaah and keeps his duty to
Him, He will make a way for him to get out (from every difficulty).” [al-
Talaaq 65:2]
May Allaah help us and you to repent and to adhere steadfastly to Islam!

He is suffering from waswaas (insinuating
whispers) of the Shaytaan about the Essence
of Allaah
(English)
‫ﻣﺎذا ﻳﻔﻌﻞ ﻣﻦ ﻳﻌﺎﲏ ﻣﻦ وﺳﺎوس اﻟﺸﻴﻄﺎن ﻟﻪ ﰲ ذات اﷲ ؟‬
(‫)إﻧﺠﻠﻴﺰي‬
Muhammad ibn Saalih al-‘Uthaymeen
‫ﳏﻤﺪ ﺑﻦ ﺻﺎﻟﺢ اﻟﻌﺜﻴﻤﲔ‬

A man is experiencing waswaas (insinuating whispers) from the Shay-
taan having to do with Allaah, and he is very afraid of that.
The questioner has mentioned this problem and is afraid of its conse-
quences. I say to him, Rejoice, for its consequences cannot be anything
but good. By means of this waswaas, the Shaytaan tries to gain control
over the believers and shake the sound belief in their hearts, and make
them suffer psychological and intellectual anxiety that will affect the puri-
ty of their faith and their life, if they are believers.
This is not the first or the last time that the believers are exposed to this.
It will continue so long as there is any believer in this world. The Sahaa-
bah (may Allaah be pleased with them) also faced this problem. It was
narrated that Abu Hurayrah (may Allaah be pleased with him) said: “Some
of the companions of the Messenger of Allaah (peace and blessings of
Allaah be upon him) came to the Prophet (peace and blessings of Allaah
be upon him) and said to him, ‘We find in ourselves thoughts that are too
terrible to speak of.’ He said, ‘Are you really suffering from that?’ They
said, ‘Yes.’ He said, ‘That is a clear sign of faith.’” (Narrated by Muslim).
It was narrated in al-Saheehayn, also from Abu Hurayrah, that the Proph-
et (peace and blessings of Allaah be upon him) said, “The Shaytaan comes
to one of you and says, ‘Who created such and such? Who created such
and such?’ until he says, ‘Who created your Lord?!’ If that happens to any
of you, let him seek refuge with Allaah and put a stop to these thoughts.”
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with them both)
that a man came to the Prophet (peace and blessings of Allaah be upon
him) and said, “I think thoughts to myself, which I would rather be burnt
to a cinder than speak of them.” The Prophet (peace and blessings of
Allaah be upon him) said, “Praise be to Allaah, Who has reduced all his
[the Shaytaan’s] plots to mere whispers.” (Narrated by Abu Dawood).
Shaikh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Ki-
taab al-Eemaan: “The believer may suffer from the whispers of the Shay-
taan insinuating thoughts of kufr, which may make him feel distressed.
2

The Sahaabah said, ‘O Messenger of Allaah, some of us think thoughts
which we would rather fall from heaven to earth than speak of them.’ He
said, ‘That is a clear sign of faith.’
According to one report, ‘… thoughts which are too terrible to speak of.’
He said, ‘Praise be to Allaah, Who has reduced all his [the Shaytaan’s]
plots to mere whispers,’ meaning that the fact that these whispers come,
but they are so greatly disliked, and they are pushed away from the heart,
is a clear sign of faith. This is like the mujaahid to whom the enemy
comes, but he resists him until he overwhelms him, and this is a mighty
jihaad… Hence the seekers of knowledge and devoted worshippers expe-
rience waswaas and doubts which others do not face, because they (the
others) are not following the way prescribed by Allaah, rather they are
following their own whims and desires and neglecting to remember their
Lord. This is what the Shaytaan wants, in contrast to those who are striv-
ing to draw closer to their Lord by seeking knowledge and worshipping
Him. He is their enemy and seeks to prevent them from drawing closer to
Allaah.” (p. 147 of the Indian edition)
I say to this questioner, if you are faced with this waswaas from the Shay-
taan, then fight it and resist it. Know that it can never harm you when you
fulfil the duty of fighting and resisting it, and you refuse to be controlled
by it. The Prophet (peace and blessings of Allaah be upon him) said, “Al-
laah will forgive my ummah for any insinuating whispers that may cross
their minds, so long as they do not act upon it or speak of it.” (Agreed
upon).
If it is said to you, Do you believe the insinuating whispers you expe-

rience? Do you think that they are true? Do you really think that Allaah is
like what this waswaas says? You would say, “It is not right for us to speak
of this. Glory be to You (O Allaah)! This is a great lie” [al-Noor 24:16 –
interpretation of the meaning]. You would denounce that in your heart
and with your tongue, and be the one who objects to it the most, for it is
only whispers and thoughts that cross your mind. It is a trap set by the
Shaytaan, who flows through the son of Adam like blood flows, to make
you doomed and to confuse you about your religion.

Hence you will find that the Shaytaan does not cast doubts or suspicions
into your heart about trivial matters. For example, you may hear of the
existence of great cities filled with people and buildings in the east and
the west, but it would never cross your mind some day to doubt that they
exist or to criticize them and say that they are in ruins and unfit for habi-
tation, or that they are uninhabited, and so on.
The Shaytaan has nothing to gain by making people doubt about these
cities. But he does have a lot to gain by corrupting the believer’s faith, so
he strives with his cavalry and his infantry to extinguish the light of know-
ledge and guidance in his heart and to make him fall into the darkness of
doubt and confusion.
The Prophet (peace and blessings of Allaah be upon him) has told us of
the appropriate remedy for that, which is to seek refuge with Allaah and
put a stop to it. If a person puts a stop to that and continues to worship
Allaah, seeking and hoping for (the reward) which is with Allaah, that will
stop by Allaah’s leave. So turn away from all the thoughts of this kind that
cross your mind. You are worshipping Allaah, calling upon Him and glori-
fying Him, and if you were to hear anyone ascribing to Allaah the things
that are whispered to you (waswaas), you would probably kill him if you
could. So the things that are whispered to you are neither real nor true,
they are merely imagination and whispers which have no basis.
Our advice may be summed up as follows:
1. Seek refuge with Allaah and give up these thoughts completely, as the
Prophet (peace and blessings of Allaah be upon him) commanded.
2. Remember Allaah and control yourself and do not continue to think of

these whispers.
3. Occupy yourself with worship and doing good deeds, in obedience to

the command of Allaah and seeking to please Him. When you devote
yourself completely and seriously to worship, you will forget about these
whispers, in sha’a Allaah.

4. Frequently seek refuge with Allaah and make du’aa’ to free you from
these whispers.
I ask Allaah to keep you safe and sound, and protect you from all evils,
Majmoo’ Fataawa wa Rasaa’il Fadeelat al-Shaikh Muhammad ibn Saalih

al-‘Uthaymeen, vol. 1, p. 57-60

How do we know when ‘Aashooraa’ is this year?
[English]
‫كيف نعزف عاشوراء هذه السنة؟‬

By:
Source:
www.islam-qa.com
2009-1430

How do we know when ‘Aashooraa’ is this year?
How should we fast ‘Aa’shooraa’ this year? Until now, we do not know when the
month begins or whether Dhu’l-Hijjah has twenty-nine or thirty days. How can we
define when ‘Aa’shooraa’ is and fast it?
Praise be to Allah.
If we do not know whether the month of Dhu‟l-Hijjah is complete (30 days) or

incomplete (29 days), and no one tells us when the new moon of Muharram was
sighted, then we should follow the basic principle, which is that the month should be
completed as thirty days. So Dhu‟l-Hijjah is counted as being 30 days long, then we
calculate the date of „Aashooraa‟ on that basis.
If a Muslim wants to be sure that he has fasted on the right day, he should fast two
consecutive days at „Aashooraa‟. So he should calculate when „Aa‟shooraa‟ will be if
Dhu‟l-Hijjah is twenty-nine days and if it is thirty days, and fast these two days. Thus
he will be definite that he has fasted „Aashooraa‟, and in this case he will have fasted
either the ninth and tenth, or the tenth and eleventh, both of which are good. If he
wants to be sure of fasting Taasoo‟ah (the ninth of Muharram) as well, then he should
fast the two days we have spoken of above and the day immediately before them as
well. Then he will have fasted the ninth, tenth and eleventh, or the eighth, ninth and
tenth. In either case he will have fasted the ninth and tenth for sure.
If someone were to say “My work and other circumstances only allow me to fast one
day, so which is the best day for me to fast?” we say to him:
Count Dhu‟l-Hijjah as being thirty days and work out the tenth day (of Muharram),
then fast on that day.
This is a summary of what I heard our shaykh, „Abd al-„Azeez ibn Baaz (may Allah
have mercy on him), say when I asked him about this matter.
If we receive news from a trustworthy Muslim that he has seen the new moon of
Muharram, we should act in accordance with that. Fasting at any time in Muharram is
Sunnah, because the Prophet (peace and blessings of Allah be upon him) said: “The best
fasting after the month of Ramadan is fasting in the month of Muharram.” (Narrated by
Muslim, 1163)

How should I send salaams upon the Messenger (peace
and blessings of Allah be upon him) when visiting his
grave?
[English]
‫آﻴﻒ أﺳﻠﻢ ﻋﻠﻰ اﻟﺮﺳﻮل ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻨﺪ زﻳﺎرة ﻗﺒﺮﻩ؟‬
By:
Source:
www.islam-qa.com

2009‐1430

How should I send salaams upon the Messenger (peace
and blessings of Allah be upon him) when visiting his
grave?
I want to visit the Mosque of the Prophet (peace and blessings of Allah be
upon him) in al-Madinah al-Munawwarah. How should I send salaams upon
the Messenger (peace and blessings of Allah be upon him), and is visiting his
Mosque obligatory?
Praise be to Allah.
Praise be to Allah, and blessings and peace be upon the Messenger of Allah.
Visiting the Mosque of the Prophet (peace and blessings of Allah be upon
him) is not obligatory, but if you want to travel to Madinah in order to pray in
the Mosque of the Prophet (peace and blessings of Allah be upon him), that is
Sunnah. When you enter the Mosque, pray first, then go to the grave of the
Prophet (peace and blessings of Allah be upon him) and say: “As-salaamu
‘alayka ayyuhan-Nabiyyu wa rahmat-Allaahi wa barakaatuhu, wa sall-
Allaahu ‘alayka wa ‘ala aalika wa ashaabika (Peace be upon you, O Prophet,
and the mercy of Allah and His blessings. May Allah bless you and your
family and companions).” Send lots of blessings and salaams upon him,
because it was reported that he (peace and blessings of Allah be upon him)
said: “Send blessings upon me, for your blessings will reach me no matter
where you are.” (Narrated by Abu Dawood, 2042). Then send salaams upon
Abu Bakr and ‘Umar, and pray that Allah may be pleased with them. But do
not touch the grave or make du’aa’ there; rather move away and make du’aa’
to Allah from wherever you want in the mosque or elsewhere. It was narrated
that the Prophet (peace and blessings of Allah be upon him) said: “Do not set
out to travel to any mosque except three: al-Masjid al-Haraam [in Makkah],
Masjid al-Rasool (peace and blessings of Allah be upon him) [the Prophet’s
Mosque in Madinah], and al-Masjid al-Aqsa [in Jerusalem].” (Narrated by
Imaam Ahmad, 1751; al-Bukhari, 1189; Muslim, 1379)
And Allah is the Source of strength. May Allah send blessings and peace
upon our Prophet Muhammad and his family and companions.
2
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How to offer the funeral prayer over more than
one grave
[English]
‫آﻴﻔﻴﺔ اﻟﺼﻼة ﻋﻠﻰ أآﺜﺮ ﻣﻦ ﻗﺒﺮ‬

By:
Source:
www.islam-qa.com

2009‐1430

How to offer the funeral prayer over more than
one grave
How should a person pray who wants to offer the funeral prayer over more
than one grave?.
Praise be to Allah.
With regard to offering prayers over graves, one of two scenarios must apply:
1. Either the graves are in front of the worshipper, in the direction of the
qiblah in one line, in which case it is valid for him to offer one prayer for
the occupants of all of these graves;
2. or the graves are scattered, with some of them on his right and some on
his left, in which case each grave has its own ruling, so he should offer the
prayer at each grave on its own.
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
There are two janaazahs (funeral biers) next to one another in the graveyard:
how should the prayer be offered for them after burial? Should the funeral
prayer be offered for each janaazah on its own, or can the intention be made to
offer the prayer for both? He replied: If the graves are both in front of the
worshipper, then he may offer one prayer for both, but if each one is in a
different place, then he should offer the prayer for each one (separately). End
quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (17/159)
The one who is offering the funeral prayer over a grave should stand with the
grave in front of him like the bier is in front of the worshippers during the
funeral prayer. If the deceased was male, he should stand at his head, and if the
deceased was female, then he should stand at her middle.
2
How a woman should wipe her head when doing
wudu’?
(English)
‫ﻛﻴﻒ ﲤﺴﺢ اﳌﺮأة رأﺳﻬﺎ ﰲ اﻟﻮﺿﻮء؟‬

What is the way in which a woman should wipe her head when doing
wudu’?
The way in which a woman – and a man whose hair is long – should wipe
the head when doing wudu’ is what is narrated in the hadeeth of al-
Rubayyi’ bint Mu’awwidh (may Allaah be pleased with her). Ahmad
(26484) and Abu Dawood (128) narrated from her that the Messenger of
Allaah (peace and blessings of Allaah be upon him) did wudu’ in her
house, and he wiped his entire head from the crown of the head, all the
way to the back of the head, and he did not disturb or ruffle the hair.
Classed as hasan (good) by al-Albaani in Saheeh Abi Dawood.
What is meant by the “crown of the head” is the top of the head, i.e.,
start wiping from top to bottom.
Al-‘Iraaqi said: What is meant is that he would start wiping from the top
of the head to the bottom, and he did that on each side. End quote from
‘Awn al-Ma’bood.
Another well known way of wiping has also been narrated, which is to
wipe the hair with both hands from front to back, then to bring the hands
back to the place where one started.
But this method leads to ruffling the hair, and the preferred method for
women is to wipe the head in the first manner, or to wipe from the front
to the back of the head and not to bring the hands back again. This is
another interpretation of the hadeeth of al-Rubayyi’. See the answer to
question no. 45867.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/87):
If the one who has hair fears that it may be ruffled if he brings his hands
back over his head, then he may not do that. This was stated by Ahmad. It
was said to him: How should the one who has hair down to his shoulders
wipe (his head) during wudu’? He wiped his head once and said: Like this,
so as to avoid ruffling his hair, i.e., he should pass his hands to the back of
his head and not bring them forward again.
2
If he wishes he may wipe his head, as it was narrated from al-Rubayyi’
that the Messenger of Allaah (peace and blessings of Allaah be upon him)
did wudu’ in her house, and he wiped his entire head from the parting on
each side to the back, and he did not disturb or ruffle the hair. Narrated
by Abu Dawood.
Ahmad was asked: How should a woman wipe her hair? He said: Like this;
and he put his hand in the middle of his head, then drew it forwards, then
he lifted it and put it where he had started, then he drew it backwards.
Whatever he wipes it after wiping what is obligatory is good enough. End
quote.
3
How to wipe over the slippers or socks?
(English)
‫اﳌﺴﺢ ﻋﲆ اﳋﻔﲔ واﳉﻮرﺑﲔ‬

My question is regarding the following hadith concerned with wip-
ing over one's socks while in a state of taharah (purity): Ibn Khu-
zayma said that according to Hadith narrated by Safwan Ibn Assal,
"the Prophet (SAW) ordered us to wipe over khuff if we put them
on in a state of purification, for 3 days during travelling and for one
day and night in residency”
My question is that can I assume the statement 'one day and one
night' in the hadith to mean 24 hours, and if so can I put my socks
on in a state of taharah on at ANY TIME and wipe over them when I
do wudu as long as the total period of time I have them on for is 24
hours? For example, can I put them on 11pm on one day and wipe
over them when I do wudu up until 11pm the following day?
Also please could you tell me exactly which area of the socks has to
be wiped over? I know that it is not permissible to wipe over the
soles of the socks but do we have to wipe the sides and the back of
our socks as well as the front of the socks?
Please do reply as this would make my life a lot easier and also be-
cause I have sensitive skin. My ignorance of the matter leads to a
lot of waswaas and unsatisfaction.
With regard to the beginning of the period when one may wipe over
the slippers or socks, it begins from the first time one wipes over
them after breaking one’s wudu’, not from the moment one puts
them on. See the answer to question no. 9640.
The way in which one wipes over them is to put one’s wet fingers on
the toes then pass them over the feet to the shin; the right foot
should be wiped with the right hand and the left foot with the left
hand. The fingers should be spread when wiping and it should not be
repeated.
2
(See al-Mulakhkhas al-Fiqhi by al-Fawzaan, 1/43).
Sheikh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This
means that what should be wiped is the top of the sock, passing
one's fingers from the toes to the shin only, and one should wipe
with both hands over both feet together, i.e., the right hand should
wipe the right foot and the left hand should wipe the left foot at the
same time, just as one wipes the ears, because this is the apparent
meaning of the Sunnah, as al-Mugheerah ibn Shu’bah said, ‘Then he
wiped them both.’ He did not say that he started with the right, ra-
ther that he ‘wiped them both’. So this is the apparent meaning of
the Sunnah. If we assume that he cannot use one of his hands then
he should start with the right before the left. Many people wipe the
right foot with both hands then the left foot with both hands, but
there is no basis for this as far as I know. No matter how it is done,
wiping the top of the slipper (or sock) is sufficient but what we have
said here is best.”
(See Fataawa al-Mar’ah al-Muslimah, vol. 1, p. 250)
You should not wipe the sides or back of the sock because there is no
report concerning that.
Sheikh Ibn ‘Uthaymeen said: “Someone may say that it is the bottom
of the slipper or sock that should be wiped, because this is what is in
contact with dust and dirt. But if we think about it we will see that
wiping the top of the sock is what makes sense, because this wiping
is not for the purpose of cleaning, rather it is an act of worship; if we
were to wipe the bottom of the sock that would make it more dirty.”
See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 1, p. 213.
3
Husband refusing to tell his wife how much he
owns
(English)
‫ﻫﻞ ﻟﻠﺰوج أن ﻳﺮﻓﺾ إﺧﺒﺎر زوﺟﺘﻪ ﺑﲈ ﻳﻤﻠﻜﻪ ﻣﻦ ﻣﺎل ؟‬

Can a husband refuse to disclose his earnings and bank details to his
wife ?
A man is not obliged to tell his wife what he has in the bank, just as she is
not obliged to tell him what she owns of her own personal wealth.
But the loving relationship that should exist between husband and wife
implies that they should be easy-going in this matter, and that each
should let the other know what he or she has, and they should cooperate
in organizing their finances and spending in ways that please Allaah.
2
If a man or a woman wants to offer the sacrifice, they
should refrain from cutting their hair and nails
[English]
‫الرجل والمرأة إذا أرادا األضحية منعا من قص الشعر والظفر‬

Source:
www.islam-qa.com
2008-1429

If a man or a woman wants to offer the sacrifice, they
should refrain from cutting their hair and nails
Is it permissible for one who is going to offer a sacrifice, whether a man or a woman,
to cut his or her hair and nails? What are the things that become forbidden once the
new moon of Dhu’l-Hijjah is sighted?.
Praise be to Allah.
When the new moon of Dhu’l-Hijjah appears, it becomes haraam for the one who wants
to offer a sacrifice to remove anything from his hair, nails or skin, because of the report
narrated by Muslim (1977) from Umm Salamah (may Allah be pleased with her), that
the Prophet (peace and blessings of Allah be upon him) said: “When you see the new
moon of Dhu’l-Hijjah, if one of you wants to offer a sacrifice, let him refrain from
(cutting) his hair and nails.” According to another version: “When the ten days (of
Dhu’l-Hijjah) begin, if one of you wants to offer a sacrifice, let him not touch his hair or
skin with anything.”
Al-Nawawi (may Allah have mercy on him) said: The scholars differed concerning the
one who wants to offer a sacrifice when the ten days of Dhu’l-Hijjah begin. Sa’eed ibn
al-Musayyib, Rabee’ah, Ahmad, Ishaaq, Dawood and some of the companions of al-
Shaafa’i said that it is haraam for him to cut anything from his hair and nails until he
has offered the sacrifice at the time of sacrifice. Al-Shaafa’i and his companions said that
it is makrooh but not haraam… end quote from Sharh Muslim.
This ruling is general in meaning and applies to everyone who wants to offer a sacrifice,
man or woman.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: What is permissible for a
woman who wants to offer a sacrifice on behalf of herself and her household, or on
behalf of her parents, to do with regard to her hair once the ten days of Dhu’l-Hijjah
begin?
He replied: It is permissible for her to undo her hair (if it is braided etc) and wash it, but
she should not comb it. If some of her hair falls out when it is being undone or washed,
that does not matter.
Fataawa al-Shaykh Ibn Baaz (18/47).

The one who wants to offer a sacrifice is not forbidden to do anything else, such as wear
regular clothes, wear perfume or have intercourse.
See also the answer to question no. 70290.

If the ignorant person is excused, can he be left in his
ignorance?
[English]
‫إذا آﺎن اﻟﺠﺎهﻞ ﻣﻌﺬورا ﻓﻬﻞ ﻳﺘﺮك ﻋﻠﻰ ﺟﻬﻠﻪ؟‬

By:
Source:
www.islam-qa.com

2009‐1430

If the ignorant person is excused, can he be left in his
ignorance?
I read the answer to question number 111362 which explained the opinion of
Shaykh Ibn ‘Uthaymeen about the excuse of ignorance. Based on that, can we
say that it is not permissible to establish proof against people on the basis of
knowledge, as leaving them in ignorance is better so that proof will not be
established against them?.
Praise be to Allah.
Firstly:
The excuse of ignorance is one of the matters subject to ijtihaad concerning

which there is a difference of opinion among the scholars. Some of them say
that the ignorant person is excused in all cases and some of them say that, that
is limited to certain matters. There is no room to discuss this issue in detail in
this answer.
Secondly:
Among the scholars who say that the ignorant person is excused, there is no
one who says that the ignorant person should be left without calling him or
teaching him, because of the abundant evidence that it is obligatory to spread
the religion, teach the ignorant and establish proof against those who are
accountable. Allah says (interpretation of the meaning):
“this Qur'an has been revealed to me that I may therewith warn you and
whomsoever it may reach” [al-An’aam 6:19]
“Of every troop of them, a party only should go forth, that they (who are left
behind) may get instructions in (Islâmic) religion, and that they may warn
their people when they return to them, so that they may beware (of evil)” [al-
Tawbah 9:122]
“Invite (mankind, O Muhammad ‫ )ﺻﻠىﺎﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬to the way of your Lord (i.e.
Islam) with wisdom (i.e. with the Divine Revelation and the Qur'an) and fair
preaching, and argue with them in a way that is better. Truly, your Lord
knows best who has gone astray from His path, and He is the Best Aware of
those who are guided” [al-Nahl 16:125]
And the Prophet (blessings and peace of Allah be upon him) said: “Convey
from me even if it is one verse.” Narrated by al-Bukhari, 3461.
2
The Prophet (blessings and peace of Allah be upon him) sent his Companions
as teachers and conveyors of glad tidings and warnings. If leaving the people
in ignorance was acceptable, the Messengers would not have been sent, the
Books would not have been sent down and the callers would not have been
charged with their duty.
No one should imagine that leaving the ignorant in their ignorance is

permissible. No rational person would say this, let alone any scholar. The fact
that Allah may excuse the ignorant person whose ignorance is not the result
of negligence does not mean that the scholar should refrain from doing what
he has been commanded to do of conveying and explaining.
“(And remember) when Allah took a covenant from those who were given
the Scripture (Jews and Christians) to make it (the news of the coming of
Prophet Muhammad ‫ وﺳﻠﻢ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ‬and the religious knowledge) known and
clear to mankind, and not to hide it” [Aal ‘Imraan 3:187]
It should be noted that if the ignorant person finds someone who can teach
him, but he falls short and is negligent, then he is sinning because he has not
learnt what he was required to learn and he is not excused, whether the
matter has to do with beliefs, acts of worship or interactions with others.
Hence Allah criticised the heedless people who know about their worldly
matters but are ignorant of their religion. He said (interpretation of the
meaning):
“They know only the outside appearance of the life of the world (i.e. the
matters of their livelihood, like irrigating or sowing or reaping), and they are
heedless of the Hereafter” [al-Room 30:7].
And He criticised those imitators who ignore the knowledge and guidance
that has come to them and say: we found our forefathers following a way and
we are following in their footsteps.
3
If the time for wiping over the socks ends or he takes off
his shoes, is his wudu’ invalidated?
[English]
‫إذا انتهت مدة المسح أو نزع الخف األعلى هل تنتقض الطهارة‬
By:
Source:
www.islam-qa.com
2009-1430

If the time for wiping over the socks ends or he takes off
his shoes, is his wudu’ invalidated?
What shall I do when I remember during my prayer that the period of wiping on
shoes has run out? Should I break my prayer? If I wore socks under my shoes after
ablution (wudu’), then took my shoes off while socks still on, does this invalidate my
ablution?.
Praise be to Allah.
Firstly:
If the time for wiping over the khufoof has ended, and you have wudoo’, then your
wudu’ does not become invalidated, according to the correct view, which was favoured
by a number of scholars, including Ibn Hazm and Shaykh al-Islam Ibn Taymiyah (may
Allah have mercy on them), because there is no evidence that it becomes invalidated.
Wudu’ is only invalidated by the well known causes such as passing wind. See question
no. 69829.
Based on this, if the period (for wiping over the socks) ends whilst you are praying,
then you should carry on with your prayer, and pray as much as you want so long as
you do not break your wudu’.
Secondly:
If a person takes off the khufoof or socks after wiping over them, his wudu’ does not
become invalidated according to the correct scholarly opinion. That is because when a
man wipes over his khufoof, he has completed his purification according to the shar’i
evidence, and when he takes them off, this purification remains in effect, based on shar’i
evidence, and it cannot be rendered invalid except with shar’i evidence. There is no
evidence that taking off khufoof or socks that have been wiped over invalidates wudu’.
Based on this, his wudu’ remains in effect. This is the view favoured by Shaykh al-Islam
Ibn Taymiyah and a number of other scholars. See: Majmoo’ Fataawa Shaykh al-Islam
Ibn Taymiyah (21/179, 215) and Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn
‘Uthaymeen (11/179).
But taking off the khufoof brings the period for wiping over them to an end, i.e., he
cannot put them on again and wipe over them, until after he does a complete wudu’ in
which he washes his feet.

Is he excused for not praying in congregation
when it is raining?
[English]
‫هﻞ ﻳُﻌﺬر ﻓﻲ ﺗﺮك اﻟﺠﻤﺎﻋﺔ ﻋﻨﺪ ﻧﺰول اﻟﻤﻄﺮ؟‬

By:
Source:
www.islam-qa.com

2009‐1430

Is he excused for not praying in congregation
when it is raining?
What is the ruling on not praying in congregation when it is raining? Does the
severity of the rain make a difference?.
Praise be to Allah.
Praying in congregation in the mosque is obligatory for men who are able to
do so, according to the more correct scholarly opinion, because of a great deal
of evidence which has been discussed in the answer to question number 120
and 8918.
Although praying in congregation is obligatory, it is waived in certain cases

which were mentioned by the scholars, one of which is rain which makes the
clothes wet, because Allah says (interpretation of the meaning):
“and has not laid upon you in religion any hardship” [al-Hajj 22:78]
“Allah intends for you ease, and He does not want to make things difficult for
you” [al-Baqarah 2:185]
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/366): (A
man) may be excused for not praying Jumu’ah or offering prayers in
congregation because of rain that makes the clothes wet, or mud that causes
annoyance or stains the clothes. It was narrated that ‘Abd-Allaah ibn ‘Abbaas
said to his muezzin on a rainy day: When you say: I bear witness that there is
no god but Allah and I bear witness that Muhammad is the Messenger of
Allah, do not say, Come to prayer, rather say: Pray in your houses.
It was as if the people found that strange, so he said: Are you surprised by
that? One who is better than me did that. Jumu’ah is obligatory, but I did not
want to force you to walk in the mud and on slippery ground. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Sharh al-
Mumti’ (4/317): With regard to the phrase “or harm caused by rain or mud”,
this is a tenth type of excuses for not praying Jumu’ah or prayers in
congregation. If a person is afraid of harm caused by rain or mud – i.e., if it is
raining and if he goes out to attend Jumu’ah or prayers in congregation he
will be harmed by the rain, then he is excused.
Harm caused by rain means being harmed by his clothes getting wet or by the
cold weather and so on. The same applies if he is afraid of being harmed by
the mud. In the past, people used to suffer because of mud, because the
marketplaces had dirt floors, and when rain fell it became muddy and
slippery, so it was very difficult for people to attend the mosque. If this
2
happens, then he is excused. But nowadays, that does not cause any problem,
because the markets are paved and there are no dirt floors. The worst that can
happen is that you will find that the water ponds in some low spots, but this
does not affect people or their clothes or their feet. The excuse in this case only
applies if rain is falling, and when it stops there is no excuse. But in some
villages where there is no paving, the excuse may still apply. Hence the caller
of the Messenger (blessings and peace of Allah be upon him) would call out
on cold or rainy nights: “Pray where you are.”
It may be understood from the words “or harm because of rain” that if a
person will not be harmed by it because the rain is light, then there is no
excuse in that case; rather he has to attend the prayers, and whatever minor
hardship he is faced with, he will be rewarded for it. End quote.
3
Is it true that there are no da’eef reports?
[English]
‫هل صحيح أنه ال توجد أي رواية ضعيفة؟‬
By:
Source:
www.islam-qa.com
2009-1430

Is it true that there are no da’eef reports?
What is the number of ahadith as compared to the number of narrators? Is it true that
there are no weak (da‟eef) reports although there are many weak narrators?.
Praise be to Allah.
It is difficult to compare the number of reports and the number of narrators, because
one hadith may have been transmitted by a number of narrators, just as one narrator
may have transmitted a number of ahadith.
The view that there are no da‟eef (weak) reports is not correct, because the position of
the narrator and his status with regard to his character, precision and memory, has a
great impact on the ruling on his reports.
We will give you some examples of that.
1 – The hadith “Recite Ya-Seen over your dead.” This was narrated by Abu Dawood
and Ibn Maajah, via Sulaymaan al-Taymi from Abu „Uthmaan from his father from
Ma‟qil ibn Yassaar.
This hadith is da‟eef because the identity of Abu „Uthmaan and his father are not
known. See Irwa‟ al-Ghaleel, 3/150, no. 688.
2 – The hadith “No child should be separated from his mother.” This was narrated by
al-Bayhaqi, from the hadith of Husayn ibn „Abd-Allaah ibn Damrah from his father
from his grandfather. Al-Nawawi (may Allah have mercy on him) said: “This is a da‟eef
hadith, and there is consensus that Husayn ibn „Abd-Allaah is dared.” (Al-Majmoo‟,
9/445).
These ahadith are da‟eef because their narrators are da‟eef.
It may also be the case that the isnaad is da‟eef but the hadith itself is Sahih because it is
narrated through another chain which is Sahih.
Or the isnaad may be Sahih, but the text is da‟eef, because of some fault in it.
This is a vast field of knowledge which requires study and experience.

Is the husband of her husband's daughter a
mahram for her?
[English]
‫هﻞ زوج ﺑﻨﺖ زوﺟﻬﺎ ﻳﻜﻮن ﻣﺤﺮﻣ ًﺎ ﻟﻬﺎ؟‬

By:
Source:
www.islam-qa.com

2009‐1430

Is the husband of her husband's daughter a
mahram for her?
Is it permissible for me not to observe hijab before the husband of my

husband's daughter or not?
Praise be to Allah.
The husband of your husband's daughter is not a mahram for you, because there
is no reason to suggest that he is a mahram. Allah says (interpretation of the
meaning):
“Forbidden to you (for marriage) are: your mothers, your daughters, your sisters,
your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s
daughters, your foster mothers who gave you suck, your foster milk suckling
sisters, your wives’ mothers, your stepdaughters under your guardianship, born
of your wives to whom you have gone in — but there is no sin on you if you
have not gone in them (to marry their daughters), — the wives of your sons who
(spring) from your own loins, and two sisters in wedlock at the same time, except
for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful.
Also (forbidden are) women already married, except those (slaves) whom your
right hands possess. Thus has Allah ordained for you. All others are lawful”
[al-Nisa’ 4:23, 24]
Based on that, you have to observe hijab before him, and it is not permissible to
you to uncover in front of him or to be alone with him, because he is a stranger
or non-mahram like all other non-mahrams.
As for the husband of your daughter, he is a mahram for you, because Allah says
(interpretation of the meaning): “your wives’ mothers”.
2
Is the reward for prayer reduced by half if one
does not have a sutrah?
[English]
‫هل ينقص أجر الصالة بغري سرتة إىل النصف؟‬
By:
Source:
www.islam-qa.com
2009-1430

Is the reward for prayer reduced by half if one
does not have a sutrah?
Is there a hadith which says that praying without a sutrah reduces the (reward for) the
prayer to half?
If there is such a hadith, please tell me the name of the narrator and who transmitted it.
Praise be to Allah.
We have not found any hadith from the Prophet (blessings and peace of Allah be upon
him) to suggest that the reward for a prayer offered without a sutrah in front of the
worshipper is reduced by half. It is most likely that this is the opinion reached by one of
the scholars. Many hadiths have been narrated enjoining use of a sutrah and praying
facing towards it, and warning against the shaytaan interrupting the prayer if one prays
without a sutrah.
It was narrated from Sahl ibn Abi Hathmah that the Prophet (blessings and peace of
Allah be upon him) said: “If one of you prays facing a sutrah, let him draw close to it
and not let the shaytaan interrupt his prayer.”
Narrated by Abu Dawood (number 695); classed as hasan by Ibn „Abd al-Barr in al-
Tamheed (4/1505); classed as saheeh by al-Nawawi in al-Majmoo‟ (3/244); classed as
saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Azeemabaadi (may Allah have mercy on him) says:
i.e., so he will not be distracted by whispers from the shaytaan. It may be understood
from this that the sutrah prevents the shaytaan from taking over the worshipper and
instilling his whispers into his heart, either completely or partially, according to the
worshipper's sincerity and his focusing and turning to Allah in his prayer. If there is no
sutrah then the shaytaan can cause him to fail to pray with proper focus and humility.
End quote. „Awn al-Ma‟bood (2/275).
Perhaps the one who said that the reward for prayer of one who prays without a sutrah
is reduced was referring to this meaning, especially if someone walks in front of him
and interrupts his prayer. In that case the one who walks in front of him is sinning and
the one who was praying is affected by the distraction from his prayer because of his
shortcoming.

Ibn Hajar al-Haytami (may Allah have mercy on him) said:
It may be understood as referring to interruption of the prayer by someone walking in

front of him and distracting him, which is mentioned in the hadiths: interruption of
khushoo‟ (proper focus) and the harm resulting from being distracted by the one who
walks in front, and the shaytaan being able to get control of him by whispering and
distracting him from what he is doing so that he does not understand anything of his
prayer or anything except a little, so he misses out on the reward. All of that is what is
referred to in the hadith in which the Prophet (blessings and peace of Allah be upon
him) says: “and not let the shaytaan interrupt his prayer” Al-Fataawa al-Fiqhiyyah al-
Kubra (1/170)
This also explains what was narrated from Ibn Mas‟ood (may Allah be pleased with
him) when he said:
If anyone wants to walk in front of you when you are praying, do not let him, for he
will make you lose half of your prayer. End quote
al-Musannaf (2/25) with an isnaad which includes a unknown narrator.
It is also the meaning of what was said by some of the salaf such as Abu Ishaq and
Yahya Ibn Abi Katheer, that it is not appropriate to pray without a sutrah. This was
narrated by Ibn al-Mundhir in al-Awsat (no. 2395), and a similar meaning is found in a
report narrated by „Abd al-Razzaaq in al-Musannaf (2/26), Bab man salla ila ghayri
sutrah.
Whatever the case, the scholars are agreed that prayer without a sutrah is still valid,
even though the reward for it is less than that of one who prays facing a sutrah. But
there is no report which indicates that this detraction is as much as half of the reward.
Ibn Hajar al-Haytami (may Allah have mercy on him) said:
If a person prays without a sutrah when he is able to do so, there is no difference of

opinion concerning the fact that his prayer is valid.
Al-Fataawa al-Fiqhiyyah al-Kubra (1/160). What is meant is that the scholars are
unanimously agreed that his prayer is valid. End quote.
For more information on the ruling on the sutrah, please see the answer to question
number 117758.

Is the supplication of an insane person answered?
[English]
‫هﻞ دﻋﺎء اﻟﻤﺠﻨﻮن ﻣﺴﺘﺠﺎب؟‬

By:
Source:
www.islam-qa.com

2009‐1430

Is the supplication of an insane person answered?
Does the dua of an insane person count?.
Praise be to Allah.
There is nothing in the Sunnah to indicate that the supplication of an insane

person is answered, so it is not permissible to claim that unless there is
evidence to prove it, and there is nothing in the evidence that bears witness to
that. Perhaps the origin of this claim comes from exaggeration of the Sufis
thought concerning the insane and the simple-minded, or from the way in
which the common folk go to extremes in mistreating these insane people.
Many people wrong them and mistreat them unlawfully, and others think
that they are better than same people or that they have a high status in
worship or a special status before Allah.
Rather we go further than that and say that the supplication of an insane
person is not based on understanding and knowledge, so it does not fulfil the
meaning of supplication which is worship and which implies that the person
who is offering the supplication has in mind the meanings of Divinity and
Lordship and the might of Allah, may He be glorified and exalted, and he has
in mind his need and submission and humility before Allah. If an insane
person says supplication, he is only uttering words that he does not know the
meaning of and does not intend what they imply. Can something like this be
called supplication, let alone be claimed that it is accepted and answered by
Allah?
But some of these insane people, who are not accountable, may have some
understanding of some things and may be able to distinguish between the one
who treats him kindly and honours him and the one who mistreats him and
scorns him, so he may say some good words and supplication for the one who
is kind to him. He may also supplicate against the one who mistreats him and
scorns him, and it is not unlikely that his supplication may be answered in
that case, especially if he is wronged and is seeking help against the one who
wrongs him.
But saying in absolute terms that the supplication of the insane person is
answered is something for which there is no evidence; rather it is speaking
about Allah without knowledge.
2
Is zakah due on manufacturing equipment?
[English]
‫هﻞ ﺗﺠﺐ اﻟﺰآﺎة ﻓﻲ ﺁﻻت اﻟﻤﺼﺎﻧﻊ؟‬

By:
Source:
www.islam-qa.com

2009‐1430

Is zakah due on manufacturing equipment?
Is manufacturing equipment subject to zakah, knowing that its value may be

very high?.
Praise be to Allah.
Company buildings, heavy and light machinery and vehicles that are used to
transport goods or company workers are not subject to zakah.
The early scholars stated that the tools of craftsmen such as carpenters,
builders, blacksmiths and the like are not subject to zakah. Al-Kasaani said in
Badaa’i’ al-Sanaa’i’ (3/398): As for the tools of the craftsman and the buckets
and containers, they are not trade goods, because they are not usually sold
with the goods. End quote.
In Kashshaaf al-Qinaa’ (168/2) it says: There is no zakaah on craftsmen’s

tools, containers used for displaying goods or the jars and bottles used for
perfume and groceries, or for oil and honey, unless they are intended for sale,
i.e., the bottles and their contents, in which case zakaah should be paid on
both because they are goods for trade. The same applies to the equipment
used for tending animals. If they are to be kept then there is no zakaah on
them, because they are tools of the trade, but if they are to be sold with the
animal then they are trade goods and zakaah should be paid on them. End
quote.
The fact that these machines may be huge and produce a great deal does not
alter the shar’i ruling at all, rather the basic principle still applies and the
ruling remains as it is. The fact that cars and planes can cover huge distances
does not affect the rulings on concessions granted to travellers. Similarly,
changes in tools used for manufacturing do not affect the rulings at all. Stated
by Shaykh ‘Abd-Allaah al-Bassaam. Majallat al-Majma’ al-Fiqhi, 4/1/722
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about modern
enterprises that have appeared nowadays, such as enterprises for animal
production, milk production, agricultural production, and large real estate
projects such as high-rise buildings. Is there any zakaah on these things, and
how should the zakaah be paid?
He replied: if these projects and enterprises are set up for the purpose of
buying and selling, with the aim of making a profit, then the owner must pay
zakaah on them every time one year passes, if these things are prepared for
sale, whether they are buildings, land, shops, animals on his farm, and so on.
He should pay zakaah when one year has passed, based on their value. But
equipment that is not for sale is not subject to zakaah, and the land on which
the farm is located is not subject to zakaah if it is not prepared for sale, rather
2
it is the place where the owner raises the animals for sale or it is cultivated by
him and so on. So the zakaah is on the produce, but the land itself which is
prepared for cultivation or where he raises animals is not subject to zakaah.
The same applies to carpenters and blacksmiths – there is no zakaah on the
tools that they have for use such as hammers and all other tools. Rather
zakaah is due on wealth that is prepared for sale and tools that are prepared
for sale – as stated above – when one year has passed he should pay zakaah
according to their value. Zakaah should also be paid on vehicles that are
prepared for sale and land that is prepared for sale.”
Majmoo’ Fataawa Ibn Baaz, 14/184
The scholars of the Standing Committee were asked: In our institute there is
equipment that is used for the work of the institute, such as vehicles,
compressors and mixers. Is zakaah due on them or not?
They replied: Zakaah is due on the rental fees paid if they are rented out, after
one year has passed, if that reaches the nisaab. If the owner of the institute
enters into contracts and uses these machines to fulfil the contracts, then the
zakaah should be paid from the profits earned from these contracts, after one
year has passed, but no zakaah is due on the machines themselves or on their
value, because they have not been prepared for sale, rather they have been
prepared for use. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/345
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
No zakaah is required of a man for what he keeps of vessels, furniture, tools,

cars, property etc, even if he has prepared them for renting out. If a person
owns many properties that are worth millions, but he does not deal in them
by buying or selling, rather he prepares them for using or renting, then no
zakaah is due on these properties, even if they are many. Rather zakaah is due
on what he earns from them in rental payments or income; zakaah must be
paid on rental income when one year has passed since the beginning of the
contract. If one year has not yet passed, then no zakaah is due, because in
principle there is no obligation (with regard to these matters) unless there is
evidence. Rather the evidence indicates that zakaah is not required on them,
because the Prophet (peace and blessings of Allah be upon him) said: “The
Muslim does not have to pay zakaah on his slave or his horse.” This indicates
that “non-zakaatable” wealth that a person keeps for himself is not subject to
zakaah, and wealth that a person prepares to provide an income for himself,
such as real estate etc, is undoubtedly something that a person wants for
himself and not for others, because he is not selling it, rather he is keeping it
for income. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/254.
3
Is it true that the Day of Judgement will come on a
Friday, 10th Muharram?
( English )
‫ﻫﻞ ﻳﺼﺢ ﻗﻮﳍﻢ إن اﻟﻘﻴﺎﻣﺔ ﺗﻮاﻓﻖ اﻟﻌﺎﴍ ﻣﻦ اﳌﺤﺮم‬
‘Abd al-Rahmaan al-Barraak
‫ﻋﺒﺪ اﻟﺮﲪﻦ اﻟﱪاك‬

My question is with regards to the day of judgement. from what I
have read in the sahih (accurate) hadeeth it is stated that the day of
judgement will come on Friday (10th Muharram).My question is if it
is Friday in Saudi Arabia then it will be another day in USA and so
on....so basically it is never friday all over the world at one
time...please answer, this has been troubling me for sometime.
Everyone who gives a specific time or date for the onset of the Day
of Judgement is a fabricator and a liar. The onset of the Day of Resur-
rection is the “Hour” of which Allaah says (interpretation of the
meaning):
“They ask you about the Hour (Day of Resurrection): ‘When will be its
appointed time?’ Say: ‘The knowledge thereof is with my Lord
(Alone). None can reveal its time but He’” [al-A’raaf:187]
But when the Day of Resurrection comes, at the time which is known
to Allaah, which will be a Friday, then the system of this universe,
with its night and day, sun and moon and stars, will be changed. We
do not know whether the America which exists today will exist then
or not, for Allaah is Able to destroy whichever of these nations He
wills before the Day of Resurrection, for Allaah is Able to do all
things.

Is the udhiyah obligatory for the pilgrim
doing Hajj?
(English)
‫ﻫﻞ ﲡﺐ اﻷﺿﺤﻴﺔ ﻋﲆ اﳊﺎج أﺛﻨﺎء ﻧﺴﻜﻪ ؟‬
Sheikh Muhammad Salish Al-Munajjid
‫ﳏﻤﺪ ﺻﺎﻟﺢ اﳌﻨﺠﺪ‬

Praise be to Allah.
The scholars differed concerning the ruling on the udhiyah. The majority
of scholars are of the view that it is Sunnah mu’akkadah (a confirmed
Sunnah), and others are of the view that it is obligatory for the one who
can afford it. This has been discussed in the answer to question no.
36432.
This difference of opinion has to do with people other than the one who
is performing Hajj.
As for the pilgrim, the scholars differed as to the ruling on offering an

udhiyah in his case. Some say that
it is prescribed – whether they
regard it as mustahabb or obliga-
tory, and others said that it is not
prescribed.
Those who say that the udhiyah is

not prescribed for the pilgrim dif-
fered as to the reason for that,
and there are two opinions:
1. because there is no Eid prayer

for the pilgrim, and his sacrifice
is the hadiy of tamattu’ or Qi-
raan
2. because the pilgrim is a travel-
ler, and the udhiyah is prescribed for those who are not travelling. This
is the view of Abu Haneefah, according to whom if the pilgrim is one of
the people of Makkah, then he is not a traveller, so it is obligatory for
him to offer the udhiyah.
There are following details of their views and some of their comments.
1. The Hanafis.
It says in al-Mabsoot (6/171):
2
It is obligatory for the one who can afford it and for non-travellers in our
opinion. End quote.
In al-Jawharah al-Nayyarah (5/285, 286) it says:
It is not obligatory for the pilgrim who is a traveller. As for the people of
Makkah, it is obligatory for them even if they do Hajj. End quote.
2. The Maalikis.
They said that the pilgrim does not have to offer an udhiyah because he is
a pilgrim not because he is a traveller.
In al-Mudawwanah (4/101) it says:
Maalik said to me: The pilgrim does not have to offer an udhiyah even if
he is one of the inhabitants of Mina once he is performing Hajj. I said: Do
all people have to offer the udhiyah according to Maalik’s view except the
pilgrim? He said: Yes. End quote.
3. The Shaafa’is said it is mustahabb to offer the udhiyah for the pilgrim
and for others.
Imam al-Shaafa’i (may Allah have mercy on him) said:
The Makkan pilgrim, the one who is in transit from one country to anoth-
er, the traveller, the non-traveller, and the male and female who can af-
ford an udhiyah, are all the same and there is no difference between
them. If it is obligatory for each one of them then it is obligatory for all of
them and if it is waived for one of them then it is waived for all of them. If
it is obligatory for some of them and not others, then the pilgrim is the
one for whom it is most likely to be obligatory, because it is a sacrifice
and he has to offer a sacrifice, whereas others do not have to offer a sa-
crifice. But it is not permissible to make something obligatory for the
people without proof or to differentiate between them without the same.
End quote. Al-Umm (2/348)
4. Ibn Hazm (may Allah have mercy on him) said:
3
The udhiyah for the pilgrim is mustahabb as it is for non-pilgrims. Some
people said: The pilgrim does not offer an udhiyah.
The Messenger of Allah (peace and blessings of Allah be upon him) en-
couraged offering the udhiyah, so it is not permissible to deny the pilgrim
the virtue and possibility of drawing closer to Allah without a text to that
effect. End quote. Al-Muhalla (5/314, 315)
5. According to the Hanbalis, it is permissible for the pilgrim to offer an

udhiyah.
If he does not have a hadiy (sacrificial animal) with him, and he has to
offer a hadiy because it is obligatory for him, then he should buy it. If it is
not obligatory for him, but he wants to offer an udhiyah, then he may buy
an animal that may be offered as such.
Al-Mughni (7/180)
In the hadeeth from ‘Aa’ishah (may Allah be pleased with her) it says that
the Prophet (peace and blessings of Allah be upon him) offered an ud-
hiyah on behalf of his wives in Mina during the Farewell Pilgrimage. Nar-
rated by al-Bukhaari (5239) and Muslim (1211).
Some of the scholars – such as Ibn al-Qayyim – rejected this interpreta-

tion of the hadeeth and said that what was meant by udhiyah here was
the hadiy.
See: Zaad al-Ma’aad (2/262-267)
Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim favoured the
view that the pilgrim should not offer an udhiyah. See al-Iqnaa’ (1/409)
and al-Insaaf (4/110). This view was also regarded as more correct by
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him). He (may Allah
have mercy on him) was asked: How can a person combine udhiyah and
Hajj, and is that prescribed?
He replied: The pilgrim does not offer an udhiyah, rather he offers a ha-
diy. Hence the Prophet (peace and blessings of Allah be upon him) did not
4
offer an udhiyah during the Farewell Hajj, rather he offered a hadiy. But if
we assume that he is doing Hajj by himself and his family are in his ho-
meland, then in that case he should leave his family enough money to
buy an animal and offer it as an udhiyah, so he will be offering a hadiy
and they will be offering an udhiyah, because the udhiyah is only pre-
scribed in places other than Makkah, but in Makkah it should be a hadiy.
End quote from al-Liqa’ al-Shahri. And Allah knows best.
5
It is not essential for socks to be of leather
[English]
‫ال يشترط أن يكون الجورب من الجلد‬

By:
Source:
www.islam-qa.com
2009-1430

It is not essential for socks to be of leather
What is nature of socks during wipening? Can a person wipe on any socks or it must
be leather. Give the answer in light of Quran and Hadith?
Praise be to Allah.
It was narrated that al-Mugheerah ibn Shu‟bah said: “The Prophet (peace and blessings
of Allah be upon him) did wudoo‟ and wiped over his socks and shoes.” (Narrated by
al-Tirmidhi, 92; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 86)
The author of al-Qaamoos said: jawrab (socks) means something that is wrapped
around the feet.
Abu Bakr ibn al-„Arabi said: jawrab means a thin cover for the feet made of wool, worn
to keep the feet warm.
It was narrated that Yahyaa al-Bakka‟ said: I heard Ibn „Umar saying, “Wiping over the
socks (jawrabayn) is like wiping over the leather slippers (khuffayn).” Al-Musannaf by
Ibn Abi Shaybah, 1/173
Ibn Hazm said: wiping over anything that is worn on the feet – of things that are
permitted to be worn and which come up above the ankles – is Sunnah, whether they
are slippers (khuffayn) made of leather or felt or wood, or socks made of linen, wool,
cotton, camel hair or goat hair, whether leather is worn over them or not, or whether
they are overshoes or slippers worn over slippers or socks worn over socks. Al-Muhalla,
1/321
Some scholars differed as to whether it is permissible to wipe over the slippers

(khuffaayn). The correct view as indicated by the evidence is that it is permissible to do
that, as stated above.

Joining prayers because of rain
(English)
‫ﲨﻊ اﻟﺼﻠﻮات ﺑﺴﺒﺐ اﳌﻄﺮ‬

Is it permissible to join Zuhr and ‘Asr prayers, or Maghrib and ‘Isha’,
when it is raining?
There is a concession allowing Maghrib and ‘Isha’ prayers to be joined at

the time of Maghrib, with one adhaan and iqaamah for each of them,
when there is rain that soaks people’s clothes, when going back to the
mosque for ‘Isha’ will cause hardship. This is according to the more cor-
rect of the two scholarly opinions.
Similarly it is permissible to join them when it is very muddy, according to

the correct scholarly view, so as to avoid hardship and difficulty. Allaah
“…and has not laid upon you in religion any hardship” [al-Hajj: 78]
“Allaah burdens not a person beyond his scope” [al-Baqarah: 286]
Abaan ibn ‘Uthmaan (may Allaah be pleased with him) joined Maghrib
and ‘Isha’ on rainy nights, when there was a group of senior scholars from
among the Taabi’een, and it is not known that any of them objected, so
that meant there was consensus.
That was mentioned by Ibn Qudaamah in al-Mughni. It is also allowed for

a person who is very sick to join Zuhr and ‘Asr at the time of either of
them, depending on what is easier for him, and he can join Maghrib and
‘Isha’ likewise, so as to avoid hardship.
Fataawa al-Lajnah al-Daa’imah lil-Buhooth al-‘Ilmiyyah wal-Ifta’, 8/135.
If it is asked: can we join prayers because of rain in the mosque or at

home? The answer is:
What is prescribed is for the people who pray in the mosque to join their
prayers if there is a reason that justifies joining them, such as rain, so as
2
to attain the reward of praying in congregation whilst also being kind to
the people. This is what it says in the saheeh haadeeths.
With regard to joining the prayers at home for the reason mentioned,
that is not permissible because it is not narrated in sharee’ah and there is
no excuse that would permit joining the prayers.
Fataawa al-Lajnah al-Daa’imah lil-Buhooth al-‘Ilmiyyah wal-Ifta’, 8/134.
3
Khula’ is not regarded as a talaaq even if the
word talaaq is used
(English)
‫ﻻ ﻳﻌﺪ اﳋﻠﻊ ﻃﻼﻗﺎ وﻟﻮ ﻣﻊ اﻟﺘﻠﻔﻆ ﺑﺎﻟﻄﻼق‬
Sheikh Muhammad Salih Al-Munajjid

‫ﻣﺤﻤﺪ ﺻﺎﻟﺢ اﻟﻤﻨﺠﺪ‬

“My question is regarding khula. I have gotten khula from my husband
in front of shaikh and two witnesses. After 6 months we decided to get
back together and got married with a new marriage contract. Then
again after about two years I asked for khula and it has been about 10
months now since then. We do have one child together, inshallah his
dad told me he promises Allah and me that he wouldn't give me a hard
time like he did before. So for Allah's sake and my son I am willing to
marry him again. My question is since I had khula done twice (this
would be our "third" marriage contract if we got married again). I was
just wondering if it’s OK in Islam for us to get married again. Does this
count as three divorces? if not does it count as divorce at all? Please
advise us as to what has to be done”.
Khula’ is not regarded as a talaaq even if the word talaaq is used, accord-
ing to the more correct opinion.
This may be explained as follows:
1. If khula’ takes place without using the word talaaq, and is not intended
as a talaaq, then it is an annulment (of the marriage contract) according
to a number of scholars. This is the view of al-Shaafa’i in his old madhhab,
and it is the view of the Hanbalis. The fact that it is an annulment means
that it is not counted as a talaaq. The one who separated from his wife by
khula’ twice may go back to her with a new marriage contract, and it is
not counted as a talaaq at all.
An example of that is if the husband said, “I separated from my wife by

khula’ in return for such-and-such an amount of money” or “I annulled
her marriage in return for such and such.”
2. But if the khula’ involved the word talaaq, such as saying “I divorce
(talaqtu) my wife in return for such-and-such an amount of money”, then
it is a talaaq according to the majority of scholars. See al-Mawsoo'ah al-
Fiqhiyyah (19/237).
2
Some of the scholars are of the view that this is also an annulment and is
not counted as a talaaq, even if the word talaaq is used. This was nar-
rated from Ibn ‘Abbaas (may Allaah be pleased with him) and was the
view favoured by Shaikh al-Islam Ibn Taymiyah, who said: It is the stated
view of Imam Ahmad and his oldest companions. See: al-Insaaf (8/393).
Shaikh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: But the
more correct view is that khula’ is not talaaq, even if the actual word ta-
laaq is used. This is indicated by the Holy Qur’aan. Allaah, may He be glo-
rified and exalted, said (interpretation of the meaning):
“The divorce is twice, after that, either you retain her on reasonable
terms or release her with kindness…” [al-Baqarah 2:229] i.e., within the
first two times, either keep her or let her go, it is up to you.
“… And it is not lawful for you (men) to take back (from your wives) any of
your Mahr (bridal-money given by the husband to his wife at the time of
marriage) which you have given them, except when both parties fear that
they would be unable to keep the limits ordained by Allaah (e.g. to deal
with each other on a fair basis). Then if you fear that they would not be
able to keep the limits ordained by Allaah, then there is no sin on either
of them if she gives back (the Mahr or a part of it) for her Al-
Khul‘(divorce)” [al-Baqarah 2:229]
So this is a separation on the basis of giving back (all or part of the mahr).
Then Allaah, may He be glorified and exalted, says:
“And if he has divorced her (the third time), then she is not lawful unto
him thereafter until she has married another husband…” [al-Baqarah
2:230].
If we count khula’ as a talaaq, then these words “And if he has divorced

her…” would refer to a fourth talaaq, and this is contrary to scholarly con-
sensus. The words “If he has divorced her…” mean a third divorce,
“...then she is not lawful unto him thereafter until she has married anoth-
er husband…”
The evidence in the verse is clear. Hence Ibn ‘Abbaas (may Allaah be
pleased with him) was of the view that any separation in which compen-
3
sation is paid is khula’ and not talaaq, even if the word talaaq is used. This
is the correct view. End quote from al-Sharh al-Mumti’ (12/467-470).
And he (may Allaah have mercy on him) said:
Every wording that points to a separation in return for compensation is

khula’, even if the word talaaq is used, such as saying for example, “I di-
vorce (talaqtu) my wife in return for compensation of one thousand riy-
als.” We say: this is khula’, and this is what was narrated from Ibn ‘Abbaas
(may Allaah have mercy on him), that everything in which compensation
is involved is not talaaq. ‘Abd-Allaah ibn al-Imam Ahmad said: My father
thought the same about khula’ as Ibn ‘Abbaas (may Allaah be pleased
with him) did, i.e., it is an annulment, no matter what wording is used,
and it does not count as a talaaq.
An important issue stems from this: if a man divorces his wife (talaaq) on
two separate occasions, then khula’ takes place using the word talaaq,
then according to the view of those who say that khula’ using the word
talaaq counts as talaaq, she is irrevocably divorced from him, and she is
not permissible for him until she has been married to someone else.
According to the view of those who say that khula’ is an annulment even
if the word talaaq is used, she becomes permissible for him with a new
marriage contract even during the ‘iddah. This view is more correct.
But nevertheless we advise those who write down the khula’ not to use
the word talaaq when recording it, rather they should say “he separated
from his wife by khula’ in return for compensation of such and such val-
ue”, because most judges in our country, and I think even in other coun-
tries, believe that if khula’ occurs using the word talaaq, it is counted as
talaaq, and this may be detrimental to the woman, because if it is a final
talaaq she will become irrevocably divorced, and if it is not the final ta-
laaq it will still be counted against him. End quote from al-Sharh al-
Mumti’ (12/450).
Based on this, if you want to go back to your husband, then it is essential

to have a new marriage contract and no talaaq is counted against you.
4
Love
[English]
‫ﺍﻟﺤﺐ ﻭﺍﻟﻌﺸﻖ‬
By:
Source:
www.islam-qa.com
2009-1430

Love
If a girl loves a boy from a far, has she committed a sin?
Praise be to Allah.
Islam came to close the doors that lead to evil and sin, and is keen to block all the means
that may lead to corruption of hearts and minds. Love and infatuation between the
sexes are among the worst of problems.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo’ al-
Fataawa (10/129):
Love is a psychological sickness, and if it grows strong it affects the body, and becomes
a physical sickness, either as diseases of the brain, which are said to be diseases caused
by waswaas, or diseases of the body such as weakness, emaciation and so on. End
quote.
And he (may Allah have mercy on him) said in Majmoo’ al-Fataawa (10/132):
Loving a non-mahram woman leads to many negative consequences, the full extent of
which is known only to the Lord of people. It is a sickness that affects the religious
commitment of the sufferer, then it may also affect his mind and body. End quote.
It is sufficient to note that one of the effects of love of a member of the opposite sex is
enslavement of the heart which is held captive to the loved one. So love is a door that
leads to humiliation and servility. That is sufficient to put one off this sickness.
Ibn Taymiyah (may Allah have mercy on him) said in Majmoo’ al-Fataawa (10/185):
If a man is in love with a woman, even if she is permissible for him, his heart remains
enslaved to her, and she can control him as she wishes, even though outwardly he
appears to be her master, because he is her husband; but in fact he is her prisoner and
slave, especially if she is aware of his need and love for her. In that case, she will control
him like a harsh and oppressive master controls his abject slave who cannot free himself
from him. Rather he is worse off than that, because enslavement of the heart is worse
than enslavement of the body. End quote.
Attachment to the opposite sex will not happen to a heart that is filled with love of
Allah; it only affects a heart that is empty and weak, so it is able to gain control of it,
then when it becomes strong and powerful it is able to defeat the love of Allah and lead
the person into shirk. Hence it is said: Love is the action of an empty heart.

If the heart is devoid of the love and remembrance of the Most Merciful, and is a
stranger to speaking to Him, it will be filled with love of women, images and listening
to music.
Fataawa (10/135):
If the heart loves Allah alone and is sincerely devoted to Him, it will not even think of
loving anyone else in the first place, let alone falling in love. When a heart falls in love
that is due to the lack of love for Allah alone. Hence because Yusuf loved Allah and was
sincerely devoted to Him, he did not fall into the trap of love, rather Allah says
“Thus it was, that We might turn away from him evil and illegal sexual intercourse.
Surely, he was one of Our chosen, (guided) slaves” [Yusuf 12:24]
As for the wife of al-‘Aziz, she was a mushrik as were her people, hence she fell into
this trap. End quote.
The Muslim must save himself from this fate and not fall short in guarding against it
and ridding himself of it. If he falls short in that regard and follows the path of love, by
continuing to steal haraam glances or listening to haraam things, and being careless in
the way he speaks to the opposite sex, etc, then he is affected by love as a result, then he
is sinning and will be subject to punishment for his actions.
How many people have been careless at the beginning of this problem, and thought
that they were able to rid themselves of it whenever they wanted, or that they could
stop at a certain limit and not go any further, until the sickness took a strong hold and
no doctor or remedy could help?
Ibn al-Qayyim (may Allah have mercy on him) said in Rawdat al-Muhibbeen (147):
If the cause happens by his choice, he has no excuse for the consequences that are
beyond his control, but if the reason is haraam, the drunkard had no excuse.
Undoubtedly following one glance with another and allowing oneself to keep thinking
about the person is like drinking intoxicants: he is to be blamed for the cause. End
quote.
If a person strives to keep away from the things that lead to this serious sickness, by
lowering his gaze and not looking at haraam things, not listening to haraam things, and
averting the passing thoughts that the shaytaan casts into his mind, then after that
something of the evils of this sickness befalls him because of a passing glance or a
transaction that is basically permissible, and his heart becomes attached to a woman,

there is no sin on him for that Insha Allah, because Allah says (interpretation of the
meaning):
“Allah burdens not a person beyond his scope” [al-Baqarah 2:286]
Ibn Taymiyah (may Allah have mercy on him) said in Majmoo’ al-Fataawa (11/10):
If that does not result from carelessness or transgression on his part, then there is no sin
on him for what befalls him. End quote.
Ibn al-Qayyim (may Allah have mercy on him) said in Rawdat al-Muhibbeen (147):
If love occurs for a reason that is not haraam, the person is not to be blamed, such as
one who loved his wife or slave woman, then he separated from her but the love
remained and did not leave him. He is not to be blamed for that. Similarly if there was a
sudden glance then he averted his gaze, but love took hold of his heart without him
meaning it to, he must, however, ward it off and resist it. End quote.
But he must treat his heart by putting a stop to the effects of this love, and by filling his
heart with love of Allah and seeking His help in that. He should not feel too shy to
consult intelligent and trustworthy people for advice or consult some doctors and
psychologists, because he may find some remedy with them. In doing that he must be
patient, seek reward, remain chaste and keep quiet, and Allah will decree reward for
him Insha Allah.
Fataawa (10/133):
If he is tested with love but he remains chaste and is patient, then he will be rewarded
for fearing Allah. It is known from shar’i evidence that if a person remains chaste and
avoids haraam things in looking, word and deeds, and he keeps quiet about it and does
not speak of it, so that there will be haraam talk about that, whether by complaining to
another person or committing evil openly, or pursuing the beloved one in any way, and
he is patient in obeying Allah and avoiding sin, despite the pain of love that he feels in
his heart, just as one who is afflicted with a calamity bears the pain of it with patience,
then he will be one of those who fear Allah and are patient, “Verily, he who fears Allah
with obedience to Him (by abstaining from sins and evil deeds, and by performing
righteous good deeds), and is patient, then surely, Allah makes not the reward of the
Muhsinoon (good-doers) to be lost” [Yusuf 12:90]. End quote.
See also questions no. 20949 and 33702.

Marrying someone who is infected with and
is a carrier of hepatitis B
‫ﺣﻜﻢ ﺯﻭﺍﺝ ﺍﳌﺼﺎﺏ ﻭﺍﳊﺎﻣﻞ ﻟﻔﲑﻭﺱ ﺍﻟﻜﺒﺪ ﺏ‬
{English- ‫}ﺇﳒﻠﻴﺰﻱ‬
Text Reviewer: Abu Adham Osama Omara
2009 - 1430

‫ﺣﻜﻢ ﺯﻭﺍﺝ ﺍﳌﺼﺎﺏ ﻭﺍﳊﺎﻣﻞ ﻟﻔﲑﻭﺱ ﺍﻟﻜﺒﺪ ﺏ‬

‫}ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ{‬
‫ﻣﺮﺍﺟﻌﺔ ﺍﻟﻨﺺ‪ :‬ﺃﺑﻮ ﺃﺩﻫﻢ ﺃﺳﺎﻣﺔ ﻋﻤﺎﺭﺓ‬
‫‪2009 - 1430‬‬
‫‪2‬‬

Islamhouse.com
What is the Islamic ruling on marrying someone who has hepatitis

B, knowing that this disease is transmitted sexually and through the
blood, and may be also transmitted via saliva (although there is no med-
ical consensus on the latter)?
The question here is about a man who has the virus but his liver is
healthy, i.e. he is a carrier of the virus only, which means that the virus
is hidden in some tissues such as the liver and it is not multiplying, but
the possibility that it may revive and become active remains constant.
The woman whom he wants to marry has been vaccinated against

this disease previously, and the doctor says that there is no danger to
her from the virus in this case, and Allaah knows best. If marriage is not
forbidden in this case, we hope that you can advise the sick person as to
how he should speak about this disease when he proposes marriage; for
example, when exactly should he tell the woman and what should he
say?
The one who is a carrier of hepatitis B or has the disease may get
married to a healthy woman or a woman who is infected with this dis-
ease, if she accepts that after he tells her about his situation.
It is not permissible for him to get married unless he tells her about
his sickness, because concealing that is deceit which is haraam (forbid-
den). If he conceals it, then his wife finds out about that, she has the right
to annul the marriage.
It is well known medically that most people who get hepatitis B can
resist it and expel it from the body, but there is a proportion of people,
between five and 10%, whose bodies cannot get rid of it, so they become
carriers of the disease, and in a small number the disease may develop
into cirrhosis of the liver, cancer of the liver, liver failure or death. In addi-
tion to that, in 10% of those infected, the disease may become chronic

Islamhouse.com
and the person becomes a carrier of the virus and is able to spread the
sickness to others.
The carrier of the virus usually does not have any signs or symptoms
of sickness, as his liver enzymes appear normal, but he remains infected
for a number of years or maybe for the rest of his life, and he is able to
transmit the virus to others. Most carriers of the virus do not suffer from
any real problems with hepatitis B. Although they have good health, a few
of them may be more susceptible than others to chronic liver infection,
cirrhosis and tumours of the liver. The tumours usually grow in people
who have developed cirrhosis of the liver. In order to prevent spread of
this virus via carriers of the virus, it is essential to do the following:
1. He should not engage in sexual activity unless the other party has
immunity or has had the necessary vaccinations against this virus;
otherwise he must wear a condom.
2. He should not donate blood or plasma or any part of his body to

others, or share razor blades, toothbrushes or nail clippers.
3. He should not swim in swimming pools if he has any wounds on

his skin.
4. His family members should be tested and vaccinations should be

given to those who are not carriers of the virus and who do not
have any immunity.
End quote.
See the article “Amraad al-Kabid wa Zira’at al-Kabid” by Dr. Ibraaheem

ibn Hamad al-Tareef.
As to how to tell the woman he wants to propose about that, he

should explain the facts to her at the time of proposal, and tell her that
he is healthy and well, but tests have shown the presence of this virus,
and the doctor has told him that she will not be harmed because she has
been vaccinated against it. If she agrees to marry him, then all well and
4

Islamhouse.com
good, and if she refuses and prefers to be safe and not take the risk, then
she may do that.

Meaning of the hadith “No haamah and no Safar and no
naw’ and no ghoul”
[English]
‫ﻣﻌﻨﻰ ﺣﺪﻳﺚ ﻻ ﻫﺎﻣﺔ ﻭﻻ ﺻﻔﺮ ﻭﻻ ﻧﻮء ﻭﻻ ﻏﻮﻝ‬

By:
Source:
www.islam-qa.com
2009-1430

Meaning of the hadith “No haamah and no Safar and no
naw’ and no ghoul”
I read a strange hadith which says that there is no haamah, no Safar, no naw’ and no
ghoul. What do these words mean?
Praise be to Allah.
Ibn Muflih al-Hanbali said:
In al-Musnad, al-Saheehayn and elsewhere it is narrated that the Prophet (peace and
blessings of Allah be upon him) said: “No haamah and no Safar ”.Muslim and others
add the words, “No naw’ and no ghoul”
Haamah (pl. Haam) [owl]: the people of the jaahiliyyah used to think that when
someone died and was buried an owl [haamah] would come out of his grave. The Arabs
used to think that the bones of the deceased turned into owls which flew, and they said
that if someone was murdered, an owl would come out of his head, and it would keep
saying, “Give me to drink, give me to drink,” until the slain person was avenged and
his killer was killed.
Safar :it was said that they used to have superstitions concerning the month of Safar ,so
the Prophet (peace and blessings of Allah be upon him) said: “No Safar .”And it was
said that the Arabs used to believe that there was a snake in the stomach which would
harm a person when he had intercourse, and that this was contagious, so the Lawgiver
denied that. Maalik said: the people of the Jaahiliyyah would regard Safar as not being
sacred one year and as sacred the next year
Naw’: (pl. al-Anwaa’) (a star which sets at the rising of another): this refers to twenty
eight lunar mansions or phases, as in the aayah) interpretation of the meaning
“And the moon, We have measured for it mansions ”…
[Yaa-Seen 36:39]
these stars sets in the west at dawn, and another rises in Every thirteen nights, one of
the end of the year they will all have come and gone. The Arabs used the east, so that at
that when one set and the next one rose, there would be rain, which they to believe

such and attributed to them (these stars), so they would say, “We have rain because of
”.(such naw’ (star which sets at the rising of another
It is called naw’ because when the star which is setting sets in the west, the one which is
rising appears (naa’a) in the east, i.e., it rises and emerges. And it was said that naw’
means setting, which is the opposite
But in the case of those who believe that rain came by the will of Allah and say, “We
have rain at the time of such and such naw’” meaning that Allah usually causes rain to
come at this time – there is some dispute as to whether saying this is haraam or
makrooh.
Ghoul (pl. gheelaan) means a kind of jinn or devil. The Arabs used to think that the
ghoul lived in the wilderness and would appear to people, and that it could take on
different shapes and colours, and that it would make them lose their way, seeking to
kill them. The Lawgiver rejected and denied this idea altogether.
And it was said that this was not denying that ghouls exist, rather it was a denial of the
Arabs’ belief that they could change shape and colour and make people lose their way,
hence the meaning of “no ghoul” is that they cannot make people lose their way. This is
borne out by another hadith, “There is no ghoul but there is sa’aali” This is in Muslim
and elsewhere. Sa’aali is a magician among the jinn, but among them there are
magicians who base their magic on confusion and illusions… al-Khallaal narrated from
Taawoos that a man accompanied him, then a crow cawed and the man said “ ,Good,
good.” Taawoos said to him, “What good is there in this, and what evil? Do not come
with me”
(370 ,al-Aadaab al-Shar’iyyah, 3/369)
Ibn al-Qayyim said :
Some scholars said that the words “no healthy person should be exposed to a sick
person” were abrogated by the words “There is no ‘adwa (contagion).” This is not
correct. This is an example where what is negated is different than what is affirmed.
What the Prophet (peace and blessings of Allah be upon him) denied when he said
“There is no contagion and no Safar ”was the belief of the mushrikeen which was based
on their beliefs of shirk. With regard to the Prophet’s prohibition of exposing healthy
people to sick people, there are two interpretations:

(1)The fear that people may attribute what Allah has decreed to ‘adwa (contagion),
which may confuse those who hear of this and make them believe in ‘adwa. There is no
contradiction between the two reports.
(2)That this refers to exposing the sick person to the healthy person, which may be the
means by which Allah creates disease, so the exposure is the cause, but Allah may
divert its effects by means of other causes which oppose it or prevent the effect of the
sickness .This is pure Tawheed, unlike that which the people of shirk believe in.
This is similar to the denial of intercession on the Day of Resurrection mentioned in the
aayah (interpretation of the meaning):
“when there will be no bargaining, nor friendship, nor intercession ”
[al-Baqarah 2:254]
This does not contradict the unambiguous mutawaatir ahadith which say that there will
be intercession on the Day of Resurrection, because what Allah is denying here is the
kind of intercession that was known among the mushrikeen, where an intercessor
would come forward and intercede without being given permission. The intercession
which is affirmed by Allah and His Messenger is that which comes after His permission
is given, as in the ayahs (interpretation of the meaning):
…“Who is he that can intercede with Him except with His Permission ”…?
[al-Baraqah 2:255]
“and they cannot intercede except for him with whom He is pleased ”
[al-Anbiyaa’ 21:28]
“Intercession with Him profits not except for him whom He permits ”
[Saba’ 34:23]
(Dawood, 10/289-291 Haashiyat Tahdheeb Sunan Abi
And Allah is the One Who grants strength to do what is right.

Meat in restaurants in non-Muslim countries
[English]
‫ﺍﻟﻠﺤﻮﻡ ﺍﻟﺘﻲ ﻓﻲ ﻣﻄﺎﻋﻢ ﺍﻟﺪﻭﻝ ﻏﻴﺮ ﺍﻹﺳﻼﻣﻴﺔ‬

By:
Source:
www.islam-qa.com
2009-1430

Meat in restaurants in non-Muslim countries
I want to know the rule on eating meat chicken and fish in non Muslim countries, in
their restaurants as they are not following the Islam rule on that. Is just saying the name
of God on that food before eating is enough.
Praise be to Allah.
The meats available in non-Muslim countries are of different types:
-- Fish is halaal in all circumstances, because its being halaal does not depend on how it
is slaughtered or whether the name of Allah is mentioned over it.
-- With regard to other kinds of meat, if those who slaughter it – companies or

individuals – are from the People of the Book, Jews or Christians, and it is known that
they do not kill the animals by means of electric shocks, strangulation or blows to the
head, as is known in the West, then the meat is permissible. Allah says (interpretation of
the meaning):
“Made lawful to you this day are At-Tayyibaat [all kinds of Halaal (lawful) foods,
which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats,
vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of
the Scripture (Jews and Christians) is lawful to you and yours is lawful to them” [al-
Maa’idah 5:5]
But if they kill the animals by means of some of these methods (electric shocks, etc),
then the meat is haraam, because in that case the animals are counted as having been
killed by strangling or by a violent blow (cf. Al-Maa’idah 5:3). If those who slaughter
the meat are not Jews or Christians, then the meat that they offer is haraam. Allah says
“Eat not (O believers) of that (meat) on which Allah’s Name has not been pronounced
(at the time of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience
of Allah)” [al-A’naam 6:121]
So the Muslim must strive to avoid what is obviously haraam, and be cautious of
doubtful things, and be keen to keep his religious commitment safe and to protect his
body from haraam foods.

Mistakes made when entering ihraam for Hajj on
the day of al-Tarwiyah
(English)
‫أﺧﻄﺎء ﻟﻠﺤﺠﻴﺞ ﻋﻨﺪ اﻹﺣﺮام ﻳﻮم اﻟﱰوﻳﺔ‬
( ‫) إﻧﺠﻠﯿﺰي‬
http://www.islam-qa.com

On the eighth day of Dhu’l-Hijjah (yawm al-tarwiyah), we notice some
people doing two things:
1- They enter ihraam for Hajj from al-Masjid al-Haraam

2- They do not put on the ihraam garments that they wore for ‘Umrah.
Is this correct or not?
Praise be to Allah.
This is one of the mistakes that are made when entering ihraam for Hajj.
We will deal with it in some
detail.
Shaykh Muhammad ibn

‘Uthaymeen (may Allah have
mercy on him) said:
Some of the mistakes made

when entering ihraam for Hajj
on the day of al-tarwiyah in-
clude the following:
1- Some people think that they

have to enter ihraam from al-
Masjid al-Haraam, so you see
them putting themselves through hardship to go to the mosque and enter
ihraam from there. This is a mistaken notion, because it is not obligatory
to enter ihraam from al-Masjid al-Haraam.
Rather the Sunnah is for the pilgrim to enter ihraam from the place where
he is staying, because the Sahaabah who had exited ihraam for ‘Umrah by
the command of the Prophet (peace and blessings of Allah be upon him)
then entered ihraam for Hajj on the day of al-Tarwiyah, did not go to al-
Masjid al-Haraam to enter ihraam from there, rather each one of them
entered ihraam from the place where he was staying. This was at the
time of the Messenger of Allah (peace and blessings of Allah be upon
him), so this is the Sunnah. So the Sunnah for the one who wants to enter
ihraam for Hajj is to enter ihraam from the place where he is staying,
2
whether he is in Makkah or in Mina, as some people do nowadays, when
they go to Mina so that they can keep their places there.
2-Some of the pilgrims think that it is not proper to enter ihraam in the
garments that they wore when they entered ihraam for ‘Umrah, unless
they wash them first. This is also a mistaken notion, because the ihraam
garments do not have to be new or clean. It is true that the cleaner is
better, but to say that they are not valid for ihraam because one has worn
them for ihraam when performing ‘Umrah is not correct. This is what
springs to mind now about the mistakes made by some pilgrims with re-
gard to entering ihraam for Hajj.
From Daleel al-Akhta’ allati yaqa’ fiha al-Haaj wa’l-Mu’tamir (Guide to

mistakes made by pilgrims performing Hajj and ‘Umrah)
3
Misyaar marriage: definition and rulings
( English )
‫ ﺗﻌﺮﻳﻔﻪ وأﺣﻜﺎﻣﻪ‬:‫اﳌﺴﻴﺎر‬
Shaikh Muhammad Salih Al-Munajjid

Misyaar marriage was mentioned on your website. What is this mar-
riage? Is it halaal or haraam?.
Firstly:
Misyaar marriage is where a man does a shar’i marriage contract with a

woman, meeting the conditions of marriage, but the woman gives up
some of her rights such as accommodation, maintenance or the hus-
band’s staying overnight with her.
The reasons that have led to the emergence of this kind of marriage are
many, such as:
1. Increase in the number of single women who are unable to get mar-
ried, because young men are put off marriage due to the high cost of
dowries and the costs of marriage, or because there is a high divorce rate.
In such circumstances, some women will agree to be a second or third
wife and to give up some of their rights.
2. Some women need to stay in their family home, either because they
are the only care-givers for family members, or because the woman has a
handicap and her family do not want the husband to be burdened with
something he cannot bear, and he stays in touch with her without having
to put too great a burden on himself, or because she has children and
cannot move with them to her husband’s house, and other reasons.
3. Some married men want to keep some women chaste because they
need that, or because they need variety and halaal pleasure, without that
affecting the first wife and her children.
4. In some cases a husband may want to conceal his second marriage

from his first wife, for fear of the consequences that may result and affect
their relationship.

5. The man travels often to a certain place and stays there for lengthy
periods. Undoubtedly staying there with a wife is safer for him than not
doing so.
These are the most prominent reasons for the emergence of this kind of
marriage.
Secondly:
The scholars differed concerning the ruling on this type of marriage, and
there are several opinions, ranging from the view that it is permissible, to
the view that it is permitted but makrooh, or that it is not allowed. Here
we should point out several things.
1. None of the scholars have said that it is invalid or is not correct; rather
they disallowed it because of the consequences that adversely affect the
woman, as it is demeaning to her, and that affects the society as this mar-
riage contract is taken advantage of by bad people, because a woman
could claim that a boyfriend is a husband. It also affects the children
whose upbringing will be affected by their father’s absence.
2. Some of those who said that it was permissible have retracted that
view. Among the most prominent scholars who said that it was permissi-
ble were Shaikh ‘Abd al-‘Azeez ibn Baaz and Shaikh ‘Abd al-‘Azeez Aal al-
Shaikh; and among the most prominent scholars who said that it was
permissible and then retracted it was Shaikh al-‘Uthaymeen; among the
most prominent scholars who said that it is not allowed at all was Shaikh
al-Albaani.
3. Those who said that it is permissible did not say that a time limit should
be set as in the case of mut’ah. And they did not say that it is permissible
without a wali (guardian), because marriage without a wali is invalid. And
they did not say that the marriage contract may be done without wit-
nesses or without being announced, rather it is essential to do one of the
two.
3

Thirdly:
Opinion of the scholars concerning this type of marriage:
1. Shaikh Ibn Baaz (may Allaah have mercy on him) was asked about Mi-
syaar marriage; this kind of marriage is where the man marries a second,
third or fourth wife, and the wife is in a situation that compels her to stay
with her parents or one of them in her own house, and the husband goes
to her at various times depending on the circumstances of both. What is
the Islamic ruling on this type of marriage?
He replied:
There is nothing wrong with that if the marriage contract fulfils all the
conditions set out by sharee’ah, which is the presence of the wali and the
consent of both partners, and the presence of two witnesses of good
character to the drawing up of the contract, and both partners being free
of any impediments, because of the general meaning of the words of the
Prophet (peace and blessings of Allaah be upon him): “The conditions
that are most deserving of being fulfilled are those by means of which
intimacy becomes permissible for you” and “The Muslims are bound by
their conditions.” If the partners agree that the woman will stay with her
family or that her share of the husband’s time will be during the day and
not during the night, or on certain days or certain nights, there is nothing
wrong with that, so long as the marriage is announced and not hidden.
End quote.
Fataawa ‘Ulama’ al-Balad al-Haraam (p. 450, 451) and Jareedah al-
Jazeerah issue no. 8768, Monday 18 Jumaada al-Oola 1417 AH.
However, some students of the Shaikh said that he later retracted the
view that it is permissible, but we could not find anything in writing to
prove that.
2. Shaikh ‘Abd al-‘Azeez Aal al-Shaikh (may Allaah preserve him) was
asked:
4

There is a lot of talk about misyaar marriage being haraam or halaal. We
would like a definitive statement about this matter from you, with a de-
scription of its conditions and obligations, if it is permissible.
He replied: The conditions of marriage are that the two partners should
be identified and give their consent, and there should be a wali (guardian)
and two witnesses. If the conditions are met and the marriage is an-
nounced, and they do not agree to conceal it, either the husband, the
wife or their guardians, and he offered a waleemah or wedding feast,
then this marriage is valid, and you can call it whatever you want after
that. End quote.
Jareedah al-Jazeerah, Friday 15 Rabee’ al-Thaani 1422 AH, issue no.

10508.
3. Shaikh al-Albaani was asked about Misyaar marriage and he disallowed

it for two reasons:
(i) That the purpose of marriage is repose as Allaah says (interpretation of

the meaning): “And among His Signs is this, that He created for you wives
from among yourselves, that you may find repose in them, and He has
put between you affection and mercy. Verily, in that are indeed signs for
a people who reflect” [al-Room 30:21]. But this is not achieved in this
kind of marriage.
(ii) It may be decreed that the husband has children with this woman, but
because he is far away from her and rarely comes to her, that will be ne-
gatively reflected in his children’s upbringing and attitude.
See: Ahkaam al-Ta’addud fi Daw’ al-Kitaab wa’l-Sunnah (p. 28, 29).
4. Shaikh Ibn ‘Uthaymeen (may Allaah have mercy on him) used to say
that it was permissible, then he stopped saying that because of the nega-
tive effects, as it was poorly applied by some wrongdoers.
Finally, what we think is:

That if Misyaar marriage fulfils the conditions of a valid marriage, namely
the proposal and acceptance, the consent of the wali and witnesses or
announcement of the marriage, then it is a valid marriage contract, and it
is good for some categories of men and women whose circumstances call
for this type of marriage.
But this may be taken advantage of by some whose religious commitment

is weak, hence this permissibility should not be described as general in
application in a fatwa, rather the situation of each couple should be ex-
amined, and if this kind of marriage is good for them then it should be
permitted, otherwise they should not be allowed to do it.
That is to prevent marriage for the sake of mere pleasure whilst losing the
other benefits of marriage, and to prevent the marriage of two people
whose marriage we may be certain is likely to fail and in which the wife
will be neglected, such as one who will be away from his wife for many
months, and will leave her on her own in an apartment, watching TV and
visiting chat rooms and going on the internet. How can such a weak
woman spend her time? This is different from one who lives with her
family or children and has enough religious commitment, obedience,
chastity and modesty to help her be patient during her husband’s ab-
sence.

Recommendation to fast Taasoo’a’ with ‘Ashoora’
[English]
‫استحباب صيام تاسوعاء مع عاشوراء‬

By:
Source:
www.islam-qa.com
2009-1430

I want to fast „Ashoora‟ this year, but some people told me that the Sunnah is to fast the
day before as well (Taasoo‟a‟). Is there any report that this was the teaching of the
Prophet (peace and blessings of Allah be upon him)?.
Praise be to Allah.
„Abdullah ibn „Abbas (may Allah be pleased with him) said: When the Messenger of
Allah (peace and blessings of Allah be upon him) fasted on the day of „Ashoora and
told the people to fast, they said, “O Messenger of Allah, this is a day that is venerated
by the Jews and Christians.” The Messenger of Allah (peace and blessings of Allah be
upon him) said, “Next year, if Allah wills, we will fast on the ninth day.” But by the
time the following year came, the Messenger of Allah (peace and blessings of Allah be
upon him) had passed away. Narrated by Muslim, 1916.
Al-Shaafa‟i and his companions, Ahmad, Ishaq and others said: It is mustahab
[recommended] to fast both the ninth and the tenth, because the Prophet (peace and
blessings of Allah be upon him) fasted the tenth and intended to fast the ninth.
Based on this, there are different ways of fasting „Ashoora‟, the least of which is to fast
the tenth only, but it is better to fast the ninth as well. The more one fasts in Muharram,
the better.
If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The
answer is:
Al-Nawawi (may Allah have mercy on him) said: The scholars among our companions
and others said that there are several reasons for recommending fasting on the ninth
day (Tasoo‟a‟):
1 – The intention behind it is to be different from the Jews who limit their fasting to the
tenth day. This was narrated from Ibn „Abbaas.
2 – The intention was to join the fast of „Ashoora‟ to another day, just as it is not allowed
to fast on a Friday on its own [but it is allowed if one fasts the day before or the day
after as well].

3 – The idea is to be on the safe side and make sure one is fasting on the tenth, in case
the moon sighting was not accurate and what people think is the ninth is actually the
tenth.
The strongest of these reasons is in order to be different from the People of the Book.
Shaykh al-Islam Ibn Taymiyah said: The Prophet (peace and blessings of Allah be upon
him) forbade resembling the People of the Book in many ahadith. For example, he said
concerning „Ashoora‟: “If I live until next year I will certainly fast the ninth.” Al-
Fataawa al-Kubra, part 6.
Ibn Hajar (may Allah have mercy on him) said, commenting on the hadith “If I live
until next year I will certainly fast the ninth”:
His concern to fast the ninth may be understood as meaning that he would not limit
himself to that, rather that he would add it to the tenth, either to be on the safe side, or
to be different from the Jews and Christians, which is more likely to be correct; this is
what may be understood from some of the reports narrated by Muslim.” From Fath al-
Baari, 4/245.

[English]
‫استحباب صيام تاسوعاء مع عاشوراء‬

By:
Source:
www.islam-qa.com
2009-1430

I want to fast „Ashoora‟ this year, but some people told me that the Sunnah is to fast the
day before as well (Taasoo‟a‟). Is there any report that this was the teaching of the
Prophet (peace and blessings of Allah be upon him)?.
Praise be to Allah.
„Abdullah ibn „Abbas (may Allah be pleased with him) said: When the Messenger of
Allah (peace and blessings of Allah be upon him) fasted on the day of „Ashoora and
told the people to fast, they said, “O Messenger of Allah, this is a day that is venerated
by the Jews and Christians.” The Messenger of Allah (peace and blessings of Allah be
upon him) said, “Next year, if Allah wills, we will fast on the ninth day.” But by the
time the following year came, the Messenger of Allah (peace and blessings of Allah be
upon him) had passed away. Narrated by Muslim, 1916.
Al-Shaafa‟i and his companions, Ahmad, Ishaq and others said: It is mustahab
[recommended] to fast both the ninth and the tenth, because the Prophet (peace and
blessings of Allah be upon him) fasted the tenth and intended to fast the ninth.
Based on this, there are different ways of fasting „Ashoora‟, the least of which is to fast
the tenth only, but it is better to fast the ninth as well. The more one fasts in Muharram,
the better.
If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The
answer is:
Al-Nawawi (may Allah have mercy on him) said: The scholars among our companions
and others said that there are several reasons for recommending fasting on the ninth
day (Tasoo‟a‟):
1 – The intention behind it is to be different from the Jews who limit their fasting to the
tenth day. This was narrated from Ibn „Abbaas.
2 – The intention was to join the fast of „Ashoora‟ to another day, just as it is not allowed
to fast on a Friday on its own [but it is allowed if one fasts the day before or the day
after as well].

3 – The idea is to be on the safe side and make sure one is fasting on the tenth, in case
the moon sighting was not accurate and what people think is the ninth is actually the
tenth.
The strongest of these reasons is in order to be different from the People of the Book.
Shaykh al-Islam Ibn Taymiyah said: The Prophet (peace and blessings of Allah be upon
him) forbade resembling the People of the Book in many ahadith. For example, he said
concerning „Ashoora‟: “If I live until next year I will certainly fast the ninth.” Al-
Fataawa al-Kubra, part 6.
Ibn Hajar (may Allah have mercy on him) said, commenting on the hadith “If I live
until next year I will certainly fast the ninth”:
His concern to fast the ninth may be understood as meaning that he would not limit
himself to that, rather that he would add it to the tenth, either to be on the safe side, or
to be different from the Jews and Christians, which is more likely to be correct; this is
what may be understood from some of the reports narrated by Muslim.” From Fath al-
Baari, 4/245.

Regarding the number 13 as unlucky
(English)
‫اﻟﺘﻄﲑﻣﻦ اﻟﺮﻗﻢ ﺛﻼﺛﺔ ﻋﴩ‬

There are some Muslims that claim certain numbers have a special
meaning. Some people including unbelievers and Muslims say that the
number 13 is a bad or evil number, and some Muslims have found rea-
sons to believe this too. One Muslim said that the Jews captured Jerusa-
lem from Muslims on Friday the 13 and the general who captured it
used 13 armies, thus the number is cursed. Is all this just superstition
and omen searching which has no place in Islam?
May Allah reward you.
It is not permitted for the Muslim who believes in Allaah as his Lord, Islam
as his religion, Muhammad (peace and blessings of Allaah be upon him)
as a Prophet and Messenger, and in the divine decree, both good and
bad, to think that any being, entity or quality can have a specific effect in
bringing good or warding off harm, as there is no evidence in sharee’ah to
that effect. This is part of the legacy of jaahiliyyah (ignorance) which has
been cancelled out by Islam and is regarded as being shirk which negates
perfect Tawheed, because it is insinuating thoughts (waswaas) and scare
tactics from the Shaytaan.
It is like the attitude of the people of Pharaoh, about whom Allaah said
(interpretation of the meaning): “But whenever good came to them, they
said, ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens
connected with Moosa ( Moses ) and those with him…” [al-A’raaf:131].
If some disaster or drought befell them, they blamed it on evil omens

which they associated with Moosa and the believers with him, but Allaah
refuted this and said (interpretation of the meaning): “… Verily, their evil
omens are with Allaah…” [al-A’raaf 7:131].
Ibn ‘Abbaas (may Allaah be pleased with them both) said: “ ‘Their evil
omens’ means what He decreed for them; they were the cause of what
happened to them because of their kufr ( disbelief ) and rejection of the
signs and messengers of Allaah.”
Many hadeeths were reported from the Prophet (peace and blessings of
Allaah be upon him) in which he forbade pessimism and superstitious
belief in evil omens. The word tatayyur (pessimism) is derived from tayr
2
(birds), because some birds were viewed as evil omens, then the word
came to be applied to everything that is taken as a bad sign.
Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be
upon him) said, “No ‘adwaa [transmission of infectious disease without
the permission of Allaah], no tiyarah [superstitious belief in bird omens],
no haamah [refers to a Jaahili Arab tradition described variously as: a
worm that infests the grave of a murder victim until he is avenged; an
owl; or the bones of a dead person turned into a bird that could fly], and
no Safar [the month of Safar was regarded as “unlucky” in the Jaahi-
liyyah].” [Translator’s notes in square brackets]. (Reported by al-Bukhaari,
5757, and Muslim, 2220.]
Muslim added in one of his reports: “And no naw’ (star promising rain)
and no ghool (evil demon living in the desert).”
The Prophet (peace and blessings of Allaah be upon him) denounced ‘ad-
waa, the Jaahili belief that attributed sickness to something other than
Allaah and said that the sickness could transmit itself without the decree
of Allaah. He explained that all of that happens by the decree of Allaah,
and that people are instructed to avoid the causes of disaster if they are
in good health.
The words “no Safar”, according to one of the interpretations given by

the scholars, refer to the month of Safar, which the people of the Jaahi-
liyyah viewed with pessimism as being unlucky, as was reported in Sunan
Abi Dawood (3914) from Muhammad ibn Raashid from someone who
heard him say: “The people of the Jaahiliyyah used to regard Safar as
inauspicious, and said that it was an unlucky month. The Prophet (peace
and blessings of Allaah be upon him) refuted that.”
Imaam Ibn Rajab (may Allaah have mercy on him) said: “Regarding Safar
as inauspicious is a kind of superstition that is forbidden. Also forbidden is
regarding particular days, such as Wednesdays, as inauspicious, or follow-
ing the Jaahili custom of regarding Shawwaal as inauspicious for wed-
dings.”
No doubt this also includes the superstitions about the number 13 men-
tioned in the question. There is no indication in the Qur’aan or Sunnah
3
that this number should be regarded as inauspicious in any way. The thir-
teenth is just an ordinary day, like any other day, and anything that hap-
pens on such a day happens by divine decree; Allaah decreed that it
should happen on that day in that way. If a person tried to spend his time
counting the numbers of days or dates on which calamities befell the
Muslim ummah, he might find some patterns in some instances, but this
has nothing to do with “bad luck” because of certain numbers or dates on
which those events happened.
The remedy for this kind of waswaas is for a person to strengthen his
heart, have certain faith (yaqeen) in Allaah and put his trust in Him. He
should know that no disaster happens except by the decree of Allaah, and
he should beware of getting carried away with this waswaas from the
Shaytaan or these ideas that may cross his mind. He may be punished
with the very thing that he is fearing, because he is turning away from
having faith in Allaah and the belief that all good is in His hands, and that
He Alone is the one who wards off harm by His power and grace.
The Prophet (peace and blessings of Allaah be upon him) taught us the
kafaarah (expiation) to be offered by the one who indulges in any kind of
superstitious pessimism. ‘Abd-Allaah ibn ‘Amr reported that the Prophet
(peace and blessings of Allaah be upon him) said: “Whoever lets tiyarah
(superstition) stop him from doing something is guilty of shirk.” They said,
“What is the kafaarah (expiation) for that?” He said, “To say: Allaahumma
la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka
(O Allaah, there is no good except Your good, no birds except Yours, and
there is no god beside You).” And Allaah knows best.
As this issue is widespread among people nowadays, there is no harm in

going into further detail, as follows:
In the Name of Allaah, Most Gracious, Most Merciful
[1] Tiyarah and Fa’l (Bad omens and good omens)
A - Tiyarah (seeing bad omens) comes from the word tayr (birds) [be-
cause the ancient Arabs used to see omens in the movements of birds
and other creatures – Translator], and is the opposite of fa’l (good
omens). The Arabs all used to have the same ideas about fa’l and tiyarah.
4
The Prophet (peace and blessings of Allaah be upon him) approved of and
encouraged the idea of seeing good omens, but he disapproved and for-
bade the idea of seeing bad omens.
B - Al-‘Izz ibn ‘Abd al-Salaam said: “The difference between al-tiyarah and
al-tatayyur is that tatayyur means feeling in one's heart that something
bad is going to happen, whilst tiyarah means acting on the basis of those
pessimistic feelings.”
C - Tiyarah existed long before Islam. Allaah says (interpretation of the

meaning): “But whenever good came to them, they said, ‘Ours is this.’
And if evil afflicted them, they ascribed it to evil omens connected with
Moosa and those with him…” [al-A’raaf:131].
D - Types of superstitious belief in bad omens, ancient and modern:
* Certain days or months, such as Safar and Shawwaal.
* Certain birds, such as crows and owls.
* Certain animals, such as snakes, black cats and monkeys, or their

movements, such as the passing of gazelles.
* Certain types of people, such as a one-eyed man or a hunchback.
* Certain numbers, such as 13 among the Christians, 7 among the Be-

douin and 10 among the Raafidis; in the latter case because they dislike
the “‘asharah mubashsharah (the ten companions who were given the
certain promise of Paradise) – with the exception of ‘Ali (may Allaah be
pleased with him). Hence they will say “Nine plus one” instead of “ten.”
* Certain sounds, such as the voice of a crow or the sound of an ambul-

ance or fire truck.
* Frightening or disturbing dreams.
* Colours, such as the colour of blood, or yellow.
* When the eyelashes of the left eye tremble involuntarily, they say,
“Something bad is going to happen to us.”
5
* Calling a child by the name of a living person, such as the father or
mother and so on.
* Witnessing an accident or a fire in the morning.
* Seeing one’s wife’s mother in the morning.
* When the right hand or right foot itches.
E - Condemnation of tiyarah and explanation that it is a kind of shirk. Ibn

Mas’ood (may Allaah be pleased with him) said: “The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: ‘Al-tiyarah is shirk,’ and
he said it three times.” (Reported by Abu Dawood and others, and classed
as saheeh by al-Albaani).
‘Imraan ibn Husayn (may Allaah be pleased with him) said: “The Messen-
ger of Allaah (peace and blessings of Allaah be upon him) said: ‘He is not
one of us who does tiyarah or has it done for himself…’” Al-Albaani said:
“Its isnaad is hasan.” Ibn al-Qayyim said: “Tiyarah is a kind of shirk and a
way in which the Shaytaan influences and scares a person. It is very se-
rious for the one who takes it to heart and pays too much attention to it,
but it is insignificant for the one who pays no attention to it and is not
concerned about it”.
F - Negation of tiyarah and superstition. Abu Hurayrah (may Allaah be

pleased with him) said: “The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: ‘There is no ‘adwaa (contagion) or tiyarah, but I
like righteous fa’l.” (Muslim).
And he said, “No ‘adwaa, no tiyarah, no haamah, and no Safar.” (Re-

ported by al-Bukhaari and Muslim).
Mu’aawiyah ibn al-Hakam al-Salami reported that he said to the Messen-

ger of Allaah (peace and blessings of Allaah be upon him): “Some of us
believe in tiyarah.” He said, “That is something that any of you may feel in
himself, but it should not stop you from doing anything.” (Muslim).
So the Prophet (peace and blessings of Allaah be upon him) explained

that any anxiety suffered because of tiyarah is all in the mind and has
nothing to do with the object that caused the fear. It is the person’s own
6
illusion, fear and shirk that is affecting him and stopping him from doing
what he wants to do, not the thing that he saw or heard. Whoever ad-
heres firmly to the bonds of Tawheed and puts all his trust in Allaah, thus
nipping the ideas of tiyarah in the bud before they take hold, will be suc-
cessful and happy in this world and the next.
In a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon

him) said: “Leave any ideas of tiyarah as they are [i.e., do not take them
any further].” (Saheeh Abi Dawood). What this hadeeth means is that the
Prophet (peace and blessings of Allaah be upon him) wanted them not to
pay attention to such ideas, but to leave them alone, as Allaah had made
them, because they can bring neither benefit nor harm.
Ibn Jareer said: “What this means is to leave birds (tayr) alone without
shooing them away, and carry on with one's own business, because
shooing them away does not bring any benefit or ward off any harm.”
‘Ikrimah (may Allaah have mercy on him) said: “We were sitting with Ibn
‘Abbaas when a bird flew over us and screeched. A man who was there
said, ‘Good!’ Ibn ‘Abbaas said to him, ‘It is neither good nor bad.’” He
hastened to rebuke him lest he think that it had any influence for good or
evil.”
Taawoos set out on a journey with one of his friends, and a crow
screeched. The man said, “Good!” Taawoos said, “What is the good in
that? Do not accompany me any further.”
Ibn ‘Abd al-Hakam said: “Muzaahim said, ‘When ‘Umar ibn ‘Abd al-‘Azeez
set out from Madeenah, I looked and saw that the moon was in Hyades [a
group of stars in Taurus], and I did not want to tell him that, so I just said
to him, “Look how beautiful the moon looks tonight.” ‘Umar looked, and
saw that the moon was in Hyades, and said, “It is as if you wanted to tell
me that the moon was in Hyades. O Muzaahim, we do not go out by the
help of the sun or the moon; we go out by the help of Allaah, al-Waahid,
al-Qahhaar.”’”
G - The limits of tiyarah. The kind of tiyarah that makes a person go ahead
with his plans or stops him from going ahead is the kind of tiyarah that is
prohibited. As for the good omens (fa’l) that the Prophet (peace and
7
blessings of Allaah be upon him) liked, this is a kind of optimism that a
person does not feel dependent upon, unlike things that may make a
person either go ahead or change his plans, in which a person is in a
sense depending upon it. And Allah knows best.
H - Kafaarah (expiation) for one who engages in tiyarah. Imaam Ahmad

reported in his Musnad and Ibn al-Sunni also reported with a saheeh is-
naad from ‘Abd-Allaah ibn ‘Amr that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Whoever lets tiyarah stop him
from doing something is guilty of shirk.” They said, “What is the kafaarah
for that?” He said, “To say: Allaahumma la khayra illaa khayruka wa laa
tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good ex-
cept Your good, no birds except Yours, and there is no god beside You).”
“… no birds except Yours” means: the birds are part of Your creation, they
can bring neither benefit nor harm, and the only One Who can bring ben-
efit or harm is You, may You be glorified.
I - Remedies for tatayyur:
* Tawakkul, which means delegating all one’s affairs to Allaah and relying
on Him, whilst at the same time taking the necessary means and precau-
tions. This is an obligation which must be done purely and sincerely for
Allaah, because it is one of the best forms of worship and highest levels of
Tawheed. Allaah says (interpretation of the meanings): “… and put your
trust in Allaah, if you are believers indeed.” [al-Maa’idah:23] and “And
put your trust in the Ever-Living One Who dies not, and glorify His Praises,
and Sufficient is He as the All-Knower of the sins of His slaves.” [al-
Furqaan:58]. Putting one’s trust in Allaah is one of the greatest and most
important ways of getting rid of pessimism and superstition and other
matters pertaining to shirk.
* Knowing that everything that happens, happens by the decree of Al-

laah. Blessings and calamities alike are covered by the will and decree of
Allaah, as He says (interpretation of the meaning):
“No calamity befalls on the earth or in yourselves but is inscribed in the

Book of Decrees (al-lawh al-mahfooz), before We bring it into existence.
Verily, that is easy for Allaah.” [al-Hadeed:22].
8
Thus a person may be reassured about these matters, and there is no
need for tatayyur or tiyarah, because good and bad alike are subject to
the will and decree of Allaah.
* Istikhaarah. This is one of the greatest forms of worship and is complete

tawakkul or dependence on Allaah. It is the alternative to tatayyur and
tiyarah. The Prophet (peace and blessings of Allaah be upon him) used to
teach his Companions to make istikhaarah for all their affairs just as he
used to teach them the soorahs of the Qur’aan.
* Moving away from places which one thinks are “unlucky”. Here we are
talking about doubt, not certainty. Anas ibn Maalik (may Allaah be
pleased with him) said: “A man said, ‘O Messenger of Allaah, we lived in a
house where our number was great and our wealth was abundant, then
we moved to a house where our numbers dwindled and our wealth de-
creased.’ The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: ‘Leave it, for it is bad.’” (Reported by Maalik, Abu Dawood, al-
Bukhaari in al-Adab al-Mufrad, and classed as hasan by al-Albaani).
“Leave it, for it is bad” – Ibn ‘Abd al-Barr said: “I think that he said it lest
they adhere to thoughts of tiyarah.” Al-Baghawi said: “He told them to
move away from it because they did not like it and did not feel comforta-
ble; if they moved, the things they were feeling would go away. He did
not tell them to move because the house was the cause of the problems.”
But the Creator made that the time for His decree to be carried out. –
suggested by Ibn al-‘Arabi al-Maaliki.
* Fa’l (good omen). This is the opposite of tiyarah, for example when a
man who is sick hears another addressing him as “Ya saalim (O healthy
one)!”. The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: “There is no ‘adwaa (contagion) and no tiyarah, but I like righ-
teous fa’l, a good word.” (Reported by al-Bukhaari and Muslim).
The difference between fa’l and tiyarah is that fa’l involves thinking in
positive terms about Allaah, whereas tiyarah involves the opposite, so for
this reason it is disliked.
9
There is another issue here: if a person puts his trust in Allaah and goes
ahead with his plans, then disaster strikes and harm befalls him, how can
this happen when he thought of Allaah in positive terms? Our answer is
that this is a test, not an omen or tiyarah; the believer is tested in accor-
dance with the level of his faith.
Haafiz al-Hakami said: “One of the conditions of fa’l is that it is not some-
thing that a person relies on or tries to figure out; it is just a coincidence
that happens to a person without him thinking about it. It is a particularly
loathsome form of bid’ah to try to find fa’l in the Qur’aan [by opening it
at random]. The one who takes the Verses of Allaah as a joke or idle en-
tertainment is surely doing wrong. If a person tries to figure out fa’l and
use it to get “good luck”, this is tiyarah, like using arrows to seek luck or a
decision.”
O Allaah, we seek refuge with You from associating anything knowingly

with You, and we seek Your forgiveness for that which we do unknowing-
ly.
References:
* Al-Qawl al-Mufeed ‘ala Kitaab al-Tawheed. Ibn ‘Uthaymeen.
* Al-Tiyarah wal-Fa’l. Mahmoud al-Jaasim
* Tayseer al-‘Azeez al-Hameed Sharh Kitaab al-Tawheed. Sulaymaan ibn

‘Abd-Allaah.
* Fath al-Baari. Ibn Hajar.
* Fath al-Majeed Sharh Kitaab al-Tawheed. ‘Abd al-Rahmaan ibn Hasan.
* Ma’aarij al-Qabool. Al-Hakami.
* Miftaah Daar al-Sa’aadah. Ibn al-Qayyim.
10
Repent before it is too late
[English]
‫اﻟﺘﻮﺑﺔ ﻗﺒﻞ ﻓﻮات اﻷوان‬

By:
Source:
www.islam-qa.com

2009‐1430

Repent before it is too late
Do you have any advice for young men who are indulging in worldly
pleasures and who forget to prepare and strive for the Day of Resurrection?.
Praise be to Allah.
Our advice to negligent youth is to repent before it is too late and before they
come to regret not doing their duty towards Allah. For death may come
suddenly; and Allah may give respite but no wrongdoer can escape His
punishment, and He is Almighty and is the One Who wreaks vengeance. Sin
has an effect on the body and soul, and its consequences may come in this
world, before the Hereafter. They should remember the words of the Prophet
(peace and blessings of Allah be upon him) concerning the six whom Allah
will shade from the heat of the Day of Resurrection in the shade of the
Throne: “… and a young man who grew up worshipping Allah …” Narrated
by al-Bukhari, 660; Muslim, 1031. They should feel shy before their Lord and
should feel ashamed when the ummah is being attacked by its enemies and
needs young people to lead this ummah out of its crisis and to fight the
enemy in jihad in obedience to Allah. They should think of the last verse of
the Qur'an to be revealed, and the last command that Allah gave to mankind
“And fear the Day when you shall be brought back to Allah. Then every
person shall be paid what he earned, and they shall not be dealt with
unjustly” [al-Baqarah 2:281]
And Allah knows best. May Allah send blessings and peace upon our Prophet
Muhammad and upon his family and companions.
2
Reward for memorizing Qur'an
[English]
‫ﺛﻮاب ﺣﻔﻆ اﻟﻘﺮﺁن‬

By:
Source:
www.islam-qa.com

2009‐1430

Reward for memorizing Qur'an
What is the reward for becoming a Hafiz?.
Praise be to Allah.
Whoever memorizes Qur'an and acts upon it, Allah will reward him and
honour him greatly for that, so that he will rise in status in Paradise to a level
commensurate with what he memorized of the Book of Allah.
Al-Tirmidhi (2914) and Abu Dawood (1464) narrated from ‘Abd-Allaah ibn
‘Amr that the Prophet (peace and blessings of Allah be upon him) said: “It
will be said to the companion of the Qur'an: Recite and rise in status, recite as
you used to recite in the world, for your status will be at the last verse that
you recite.” This hadith was classed as sahih by al-Albaani in al-Silsilah al-
Saheehah, 5/218, no. 2240, after which he said:
Note that what is meant by the “companion of the Qur'an” is the one who
memorizes it by heart, as the Prophet (peace and blessings of Allah be upon
him) said, “The one who knows more Qur'an should lead the people in
prayer,” meaning the one who has memorized the most. The differentiation
in status in Paradise will depend on how much was memorized in this world,
not how much one will recite on that day as some people imagine. This
clearly points to the virtue of the hafiz who has memorized the Qur'an, but
that is subject to the condition that he memorizes it for the sake of Allah, not
for worldly purposes or financial gain. Otherwise the Prophet (peace and
blessings of Allah be upon him) said: “Most of the hypocrites of my ummah
are among those who have memorized Qur'an.”
Concerning the virtue of the hafiz who memorizes the Qur'an, al-Bukhari
(4937) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allah
be upon him) said: “The likeness of the one who reads Qur'an and memorizes
it is that he is with the righteous honourable scribes. The likeness of the one
who reads it and tries hard to memorize it even though it is difficult for him,
he will have two rewards.”
For the hafiz who has memorized the Qur'an, praying qiyaam al-layl is easy.
And the Qur'an will intercede for him on the Day of Resurrection, because the
Prophet (peace and blessings of Allah be upon him) said: “Fasting and the
Qur'an will intercede for a person on the Day of Resurrection. Fasting will
say, ‘O Lord, I deprived him of food and desires during the day, so let me
intercede for him.’ The Qur'an will say, ‘O Lord I deprived him of his sleep at
night, so let me intercede for him.’ Then they will both intercede for him.”
Narrated by Ahmad, al-Tabaraani and al-Haakim; classed as sahih by al-
Albaani in Sahih al-Jaami’, no. 3882
2
It should be noted here that there is a weak (da’eef) hadith that is quoted
concerning the virtue of memorizing Qur'an. This hadith says, “The bearer of
the Qur'an, if he regards what it permits as halaal and what it forbids as
haraam, he will intercede for ten of his family members on the Day of
Resurrection, all of whom deserved to enter Hell.” This was narrated by al-
Bayhaqi in Shu’ab al-Eemaan (The Branches of Faith) from Jaabir; it was
classed as da’eef by al-Albaani in Da’eef al-Jaami’.
3
Ruling on buying special sweets sold on the
Prophet’s birthday (Mawlid)
[English]
‫ﺣﻜﻢ ﺷﺮاء ﺣﻠﻮى اﻟﻤﻮﻟﺪ‬

By:
Source:
www.islam-qa.com

2009‐1430

Ruling on buying special sweets sold on the
Prophet’s birthday (Mawlid)
Is it haram to eat the special sweets made for the occasion of the prophet’s
Birthday, a day before or after or on the same day? What is the ruling on buying
these sweets especially that this type of sweets is related only to this occasion?.
Praise be to Allah.
Firstly:
Celebrating the Mawlid (Prophet’s birthday) is bid’ah (an innovation). It is not

narrated from the Prophet (peace and blessings of Allah be upon him) or any of
his companions or the Taabi’een or the Imams. Rather it was innovated by the
‘Ubaydis (Fatimids), who also introduced other innovations and misguidance.
The fact that this celebration is an innovation has been discussed in the answer to
question no. 10070 and 70317.
Secondly:
The basic principle is that it is permissible to eat and drink sweets that are free of
harmful ingredients, so long as that is not helping in evil or propagating or
encouraging its survival.
It seems that buying Mawlid sweets at the time of that celebration comes under
the heading of helping and propagating it; rather it is a kind of establishing that
festival or eid, because an eid is something that people observe regularly. If it is
their custom to eat this specific food or they make it for that festival, unlike their
habits at other times of the year, then buying and selling it, and eating it or
giving it as a gift, on that day, is part of celebrating that festival or establishing it.
So it is better for you not to do that on the day of the celebration.
In Fataawa al-Lajnah al-Daa’imah there is a discussion to do with Valentine’s

Day and buying sweets that have been coloured red and on which hearts are
drawn, as an expression of celebrating that innovated festival. It says:
The clear evidence from the Qur’aan and Sunnah – on which there is consensus
among the early generations of the ummah – that there are only two Eids or
festivals in Islam: Eid al-Fitr and Eid al-Adha. Any festivals other than these,
whether they are connected to a person, a group, an incident or anything lese, are
innovated festivals and it is not permissible for the Muslims to celebrate them or
approve of them, express joy on them or help with them in any way, because that
2
is transgressing the sacred limits of Allah, and whoever transgresses the sacred
limits of Allah has wronged himself. … It is also haram for a Muslim to help with
this festival or any other haram festivals in any way, whether it has to do with
food, drink, selling, buying, manufacturing, giving, corresponding, announcing
or anything else, because all of that is cooperating in sin and transgression and
disobedience to Allah and to the Messenger of Allah, (peace and blessings of
Allah be upon him), and Allah says (interpretation of the meaning):
“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and
piety); but do not help one another in sin and transgression. And fear Allah.
Verily, Allah is Severe in punishment”
[al-Maa’idah 5:2]
End quote.
3
Ruling on drinking from the mouth of the
bottle
[English]
‫ﺣﻜﻢ اﻟﺸﺮب ﻣﻦ ﻓﻢ اﻟﺰﺟﺎﺟﺔ‬

By:
Source:
www.islam-qa.com

2009‐1430

Ruling on drinking from the mouth of the
bottle
Can the prohibition on drinking from the mouth of the waterskin be applied
to drinking from the mouth of the bottle?.
Praise be to Allah.
It was proven that the Prophet (blessings and peace of Allah be upon him)
forbade drinking from the mouth of the waterskin. Narrated by al-Bukhari (5628)
and Muslim (5629) from the hadith of Abu Hurairah and Ibn ‘Abbaas (may Allah
be pleased with them).
The siqa’ (translated here as waterskin) is the vessel in which water is put and it
has a mouth from which it is drunk.
The scholars (may Allah have mercy on them) mentioned a number of reasons
for this prohibition:
1. That what is inside the waterskin cannot be seen, and there may be an insect or
snake inside it which could cause harm or annoyance, as it was narrated that a
man drank from the mouth of the waterskin and a snake came out of it.
This reason does not apply with regard to drinking from bottles nowadays,
because what is inside them can usually be seen.
2. That the person who drinks from the mouth of the waterskin may not be able
to control the flow of water, so he will get more than he needs and it will choke
him or make his clothes wet.
This reason does apply with regard to those who drink from bottles, as we see
happen with a lot of people.
3. The prohibition is there so that his saliva will not get on the mouth of the bottle
or be mixed with the water inside it, or so that his breath will not get on the
mouth of the bottle and thus put others off. This may be a cause of the spread of
disease.
This reason is also applicable to those who drink from bottles, but it applies to
the one who touches the bottle with his mouth. But if he pours from it and does
not touch it with his mouth, there is nothing wrong with it.
2
Similarly, it applies in cases where someone else will drink from the same bottle
after him. But if the bottle is just for him, there is nothing wrong with drinking
from its mouth in that case.
It is not unlikely that the prohibition on drinking from the mouth of the
waterskin was for all of these reasons, as was stated by Ibn al-‘Arabi, Ibn Abi
Hamzah and others (may Allah have mercy on them).
See Fath al-Baari, commentary on hadith number 5628.
Some of these reasons, as stated above, apply to the one who drinks from a
bottle, hence he should not drink from its mouth, especially if someone else is
going to drink from the bottle too.
3
Ruling on giving everything one owns in charity
[English]
‫ﺣﻜﻢ ﺍﻟﺼﺪﻗﺔ ﺑﻜﻞ ﻣﺎ ﻳﻤﻠﻚ‬

By:
Source:
www.islam-qa.com
2009-1430

Ruling on giving everything one owns in charity
What is the ruling on giving all that one owns in charity?
Praise be to Allah.
The scholars of the four madhhabs are agreed that it is mustahabb for charity to be
composed of whatever is surplus to one’s needs and the needs of those for whom one is
responsible. If a person gives in charity that which affects his needs or the needs of
those for whom he is responsible, that is a sin, because his spending on them is
obligatory and it is not permissible to give precedence to a naafil (supererogatory)
action over an obligatory one.
But with regard to whatever is surplus to the needs of those on whom a person is
obliged to spend, the majority of scholars say that holding on to whatever wealth he
needs is preferable to giving it all away in charity, unless he has an income or is sure
that he will be able to put his trust in Allah and be patient and steadfast in bearing
poverty and will be able to refrain from begging. Some scholars regarded it as
mustahab to give all his wealth in that case. The Shaafa’is regard this as being the most
correct view, and it is the apparent meaning of al-Muwaffaq’s words in al-Mughni.
What may be understood from the Maaliki and Hanafi madhhabs is that they do not
regard that as mustahab, because after mentioning the above conditions concerning the
permissibility of giving all one's wealth in charity,
they say, “There is noting wrong with that,” as if the matter is permissible in their view.
But some Maalikis add to that a comment which may be understood as meaning that
they regard it as mustahab, as they say, “The way of encouraging giving all one's
wealth in charity is that the donor should feel good about it after giving all his wealth
and should not feel regret about being without wealth or hope to gain a similar amount
of wealth in the future. He should not have any need of it in the future for himself or for
those on whom he is obliged or encouraged to spend. Otherwise it is not recommended
for him (to give all his wealth in charity), rather it is haraam for him to do so if those on
whom he is obliged to spend are in certain need, or it is makrooh for him to do so if he
is certain that those on whom it is recommended for him to spend are in need, because
it is better to give in charity that which is surplus to his needs and the needs of those on
whom he is obliged to spend.” (al-Mawsoo’ah al-Fiqhiyyah, 26/339)

From these comments it is clear that the scholars did not limit charity to one third (of
one's wealth). The evidence from the Qur’an and Sunnah that these scholars based their
views on is as follows:
1 – The aayah (interpretation of the meaning):
“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its
utmost reach (like a spendthrift), so that you become blameworthy and in severe
poverty” [al-Isra’ 17:29]
The mufassireen said, in their commentaries on this aayah: Do not give all that you
have when you and your dependents are in need of it, so that you are left with no
money to spend, like an exhausted camel, i.e., one which has lost its strength and has no
energy. And it was said that it means, lest you be blamed and come to regret it. But the
one who is being addressed here is not the Prophet (peace and blessings of Allah be
upon him), because he is not one of those who would regret spending what they had in
their hands for the sake of Allah. Rather Allah forbade extravagance in spending and
giving all the money that one has in hand, less that end in regret on the part of the one
who spent all that he had. (al-Mawsoo’ah 4/184)
2 – It was narrated that Ka’b ibn Maalik (may Allah be pleased with him) said: “I said,
‘O Messenger of Allah, as a sign of my repentance I will give away some of my wealth
in charity to Allah and His Messenger.’ The Messenger of Allah (peace and blessings of
Allah be upon him) said: ‘Keep some of your wealth for yourself that will be better for
you.’” (al-Bukhari, 2552; Muslim, 4973).
The Prophet (peace and blessings of Allah be upon him) did not specify that he should
give one-third in charity.
Al-Shawkaani (may Allah have mercy on him) said: “The hadith of Ka’b indicates that
it is prescribed for the one who wants to give all his wealth in charity to keep some of it.
That does not imply that if he wanted to go ahead with it, he would not be able to do so.
It was said that giving all one's wealth in charity varies according to one's situation. If a
person is strong and knows that he will be able to bear the consequences with patience,
then there is no reason why he should not do that. Based on that we may interpret the
action of Abu Bakr al-Sideeq and the way in which the Ansaar preferred others to
themselves even though they were in need of that [cf. al-Hashr 59:9]. But if a person is
not like that, then he should not do that. This is how the words “There is no charity
except when one has the means” should be interpreted. According to another report,
“The best of charity is that which is given when one has the means.” (al-Nayl 8/288)

3 – It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: Abu
Talhah was the richest man among the Ansaar in Madinah in terms of date palm trees,
and the most beloved of his wealth to him was the garden of Bayruha’. It was opposite
the Mosque and the Messenger of Allah (peace and blessings of Allah be upon him)
used to go there and drink its water, which was good.”
Anas added: “When the aayah (interpretation of the meaning) –
‘By no means shall you attain Al-Birr (piety, righteousness — here it means Allah’s
reward, i.e. Paradise), unless you spend (in Allah’s Cause) of that which you love’ [Aal
‘Imran 3:92] –
was revealed, Abu Talhah stood up and went to the Messenger of Allah (peace and
blessings of Allah be upon him), and said: ‘O Messenger of Allah, Allah says, “By no
means shall you attain Al-Birr (piety, righteousness — here it means Allah’s reward, i.e.
Paradise), unless you spend (in Allah’s Cause) of that which you love…” The most
beloved of my wealth to me is the garden of Bayruha’, and I am giving it in charity to
Allah, hoping to find reward for that with Allah. So dispose of it, O Messenger of Allah,
as Allah shows you.’ The Messenger of Allah (peace and blessings of Allah be upon
him) said: ‘Bravo! That is a good deal, that is a good deal. I have heard what you said
and I think that you should give it to your relatives.’ Abu Talhah said, ‘I will do that, O
Messenger of Allah.’ So Abu Talhah shared it out among his relatives and cousins (sons
of his paternal uncles).” (al-Bukhari, 1368; Muslim, 1664)
Al-Shawkaani (may Allah have mercy on him) said (al-Nayl, 3/36):
“This indicates that it is permissible to give more than one third of one’s wealth in
charity when one is alive and not suffering from terminal illness, because the Prophet
(peace and blessings of Allah be upon him) did not ask Abu Talhah how much he
wanted to give in charity, but he said to Sa’d ibn Abi Waqqaas when he was sick, “A
third is a lot.”.

Ruling on putting the Holy Qur’aan on a
mobile phone or carrying it in one's pocket
[English]
‫ﺣﻜﻢ وﺿﻊ اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ داﺧﻞ اﻟﻬﺎﺗﻒ اﻟﻨﻘﺎل أو ﺣﻤﻠﻪ ﻓﻲ اﻟﺠﻴﺐ‬

By:
Source:
www.islam-qa.com

2009‐1430

Ruling on putting the Holy Qur’aan on a
mobile phone or carrying it in one's pocket
Is it permissible to bear virtual Quran in Mobile Phone as we keep it in the

back or front pockets of pants?.
Praise be to Allah.
It is permissible to put the Holy Qur’aan on mobile phone, but it should be in the
‘Uthmaani script, unless that is not possible, in which case it is permissible to use
a different one.
See the answer to question number 98922 and 106961
There is nothing wrong with carrying the Mushaf and putting it in one's pocket,
in pants or other clothes, so long as it is protected against tearing or mishandling.
It says in Fataawa al-Lajnah al-Daa’imah (4/60): One of us carries the Mushaf in

his pocket, and he may enter the washroom carrying it. What is the ruling on
that, please advise us?
Answer: carrying the Mushaf in one's pocket is permissible, but it is not

permissible for a person to enter the washroom carrying a Mushaf; rather he
should put the Mushaf in a suitable place, out of respect and veneration for the
Book of Allah. But if he has no choice but to take it in with him, for fear that it
may be stolen if he leaves it outside, then it is permissible for him to take it in
with him, out of necessity. End quote.
But if the Mushaf is carried in the back pocket of one's pants, and that will lead to
sitting on the Mushaf when a person wants to sit down, then it is not permissible
-- in that case -- to put it in the back pocket. The least that can be said concerning
that is that it is makrooh. In fact more than one of the scholars stated clearly that
something less serious than that is haraam, namely putting the Mushaf beneath
one's head like a pillow.
Al-Nawawi (may Allah have mercy on him) said:
The scholars are unanimously agreed that it is obligatory to protect and respect
the Mushaf.
2
Our companions and others said: ... it is haraam to use it as a pillow; in fact using
any book of knowledge as a pillow is haraam. End quote.
Al-Tabyeen fi Adaab Hamalat al-Qur’aan (128); see also al-Burhaan fi ‘Uloom al-
Qur’aan by al-Zarkashi (1/478)
Ibn Muflih (May Allah have mercy on him) said:
It is makrooh to use the Mushaf as a pillow. This was stated by Ibn Tameem,
who mentioned it in al-Ri’aayah. Bakr ibn Muhammad said: Abu ‘Abdullah said
it is makrooh to place the Mushaf beneath one's head and sleep on it. Al-Qaadi
said: Rather that is makrooh because it is humiliating it and failing to respect it,
as he is treating it like any other object.
Ibn Hamdaan favoured the view that it is haraam and stated that definitively in
al-Mughni and al-Sharh. The same applies to all books of knowledge, if they
contain Qur’aan, otherwise it is only makrooh.
Ibn ‘Abd al-Qawiy says in his book Majma’ al-Bahrayn: It is haraam to recline on
the Mushaf and on the books of hadith and on anything in which there is any
Qur’aan, according to consensus. End quote
Al-Adaab al-Shar’iyyah (2/393)
3
Ruling on singling out ‘Ashoora for fasting
[English]
‫حكم إفراد عاشوراء بالصيام‬

By:
Source:
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2009-1430

Ruling on singling out ‘Ashoora for fasting
Is it permissible to fast ‘Ashoora’ only without fasting the day before or the day
after?.
Praise be to Allah.
Shaykh al-Islam [Ibn Taymiyah] said: Fasting the day of „Ashoora‟ is expiation for one
year, and it is not makrooh to single out this day for fasting. Al-Fataawa al-Kubra, part
5.
In Tuhfat al-Muhtaaj by Ibn Hajar al-Haythami it says: There is nothing wrong with
fasting „Ashoora‟ on its own. Part 3, Baab Sawm al-Tatawwu‟.
The Standing Committee was asked this question and replied as follows:
It is permissible to fast the day of „Ashoora‟ on its own, but it is better to fast the day
before it or the day after it. This is the Sunnah that is proven from the Prophet (peace
and blessings of Allah be upon him), as he said, “If I am still alive next year, I will
certainly fast the ninth.” Narrated by Muslim, 1134.
Ibn „Abbaas (may Allah be pleased with him) said: He meant, along with the tenth.
And Allah is the Source of strength.
Al-Lajnah al-Daa‟imah li‟l-Buhooth al-„Ilmiyyah wa‟l-Ifta‟, 11/401.

Ruling on the one who denies the Hereafter, and
how to convince him
[English]
‫ﺣﻜﻢ ﻣﻦ أﻧﻜﺮ ﺣﻴﺎة اﻵﺧﺮة وآﻴﻔﻴﺔ إﻗﻨﺎﻋﻪ؟‬

By:
Source:
www.islam-qa.com

2009‐1430

Ruling on the one who denies the Hereafter, and how to
convince him
What is the ruling on one who denies the life of the Hereafter? How can we
convince those who deny it?.
Praise be to Allah.
The one who denies the life of the Hereafter is a disbeliever, because Allah
“And they said: ‘There is no (other life) but our (present) life of this world,
and never shall we be resurrected (on the Day of Resurrection).’
30. If you could but see when they will be held (brought and made to stand)
in front of their Lord! He will say: ‘Is not this (Resurrection and the taking of
the accounts) the truth?’ They will say: ‘Yes, by our Lord!’ He will then say:
‘So taste you the torment because you used not to believe’” [al-An’aam 6:29-
30]
“Woe, that Day, to those who deny.
11. Those who deny the Day of Recompense.
12. And none can deny it except every transgressor beyond bounds, (in
disbelief, oppression and disobedience to Allah) the sinner!
13. When Our Verses (of the Qur'an) are recited to him, he says: ‘Tales of the
ancients!’
14. Nay! But on their hearts is the Raan (covering of sins and evil deeds)
which they used to earn.
15. Nay! Surely, they (evil doers) will be veiled from seeing their Lord that
Day.
16. Then verily, they will indeed enter (and taste) the burning flame of Hell.
2
17. Then, it will be said to them: ‘This is what you used to deny!’” [al-
Mutaffifeen 83:10-17]
“Nay, they deny the Hour (the Day of Resurrection), and for those who deny
the Hour, We have prepared a flaming Fire (i.e. Hell)” [al-Furqaan 25:11]
“And those who disbelieve in the Ayaat (proofs, evidences, verses, lessons,
signs, revelations, etc.) of Allah and the Meeting with Him, it is they who
have no hope of My Mercy: and it is they who will have a painful torment”
[al-‘Ankaboot 29:23].
As for convincing these deniers, it may be done as follows:
Firstly:
There are abundant reports concerning the issue of the resurrection from the
Prophets and Messengers in the books and religions of divine origin, which
were accepted by those nations. So how can you deny it when you believe in
what was transmitted to you from a philosopher or the author of a principle
or idea, even though what he tells you does not reach the level of authenticity
reached the texts that speak of the resurrection?
Secondly:
Reason attests to the possibility of the resurrection, for several reasons:
1. No one can deny that he was created after having been nothing. The
One Who created him and brought him into being after he was nothing
is Able to bring him back again, as Allah says (interpretation of the
meaning):
“And He it is Who originates the creation, then He will repeat it (after it

has been perished); and this is easier for Him. His is the highest
description (i.e. none has the right to be worshipped but He, and there is
3
nothing comparable unto Him) in the heavens and in the earth. And He is
the All-Mighty, the All-Wise” [al-Room 30:27]
“As We began the first creation, We shall repeat it. (It is) a promise
binding upon Us. Truly, We shall do it” [al-Anbiya’ 21:104]
2. No one denies the greatness of the creation of the heavens and the
earth, because of their vastness and the brilliance of their formation.
The One Who created them is able to create man, and recreating them
is even easier for Him. Allah says (interpretation of the meaning):
“The creation of the heavens and the earth is indeed greater than the
creation of mankind” [Ghaafir 40:57]
“Do they not see that Allah, Who created the heavens and the earth, and
was not wearied by their creation, is Able to give life to the dead? Yes, He
surely is Able to do all things” [al-Ahqaaf 46:33]
“Is not He Who created the heavens and the earth, Able to create the like
of them? Yes, indeed! He is the All-Knowing Supreme Creator.
82. Verily, His Command, when He intends a thing, is only that He says to
it, ‘Be!’ ___ and it is!” [Ya-Seen 36:81-82]
3. Everyone who has insight can see the earth dry and dead, with no
vegetation, then when the rain falls on it, it flourishes and its
vegetation comes to life after being dead. The One Who is able to
revive the earth after it was dead is able to revive the dead and raise
them up. Allah says (interpretation of the meaning):
“And among His Signs (is this), that you see the earth barren, but when
We send down water (rain) to it, it is stirred to life and growth (of
vegetations). Verily, He Who gives it life, surely is Able to give life to the
4
dead (on the Day of Resurrection). Indeed He is Able to do all things”
[Fussilat 41:39].
Thirdly:
Reality bears witness to the idea that the resurrection is possible. Events have
been witnessed in which the dead were brought back to life. In Surah al-
Baqarah, Allah tells us of five events, one of which is (interpretation of the
meaning):
“Or like the one who passed by a town and it had tumbled over its roofs. He
said: ‘Oh! How will Allah ever bring it to life after its death?’ So Allah caused
him to die for a hundred years, then raised him up (again). He said: ‘How
long did you remain (dead)?’ He (the man) said: ‘(Perhaps) I remained (dead)
a day or part of a day.’ He said: ‘Nay, you have remained (dead) for a
hundred years, look at your food and your drink, they show no change; and
look at your donkey! And thus We have made of you a sign for the people.
Look at the bones, how We bring them together and clothe them with flesh.’
When this was clearly shown to him, he said, ‘I know (now) that Allah is Able
to do all things’” [al-Baqarah 2:259].
Fourthly:
Wisdom dictates that there should be the resurrection after death so that each
soul may be requited according to what it has earned. Were it not for that, the
creation of mankind would be in vain, with no value or wisdom behind it,
and there would be no difference between mankind and the animals in this
life. Allah says (interpretation of the meaning):
“Did you think that We had created you in play (without any purpose), and
that you would not be brought back to Us?”
5
116. So Exalted be Allah, the True King: La ilaaha illa Huwa (none has the
right to be worshipped but He), the Lord of the Supreme Throne!” [al-
Mu’minoon 23:115, 116]
“Verily, the Hour is coming __ and I am almost hiding it __that every person
may be rewarded for that which he strives” [Ta-Ha 20:15]
“And they swear by Allah their strongest oaths that Allah will not raise up
him who dies. Yes, (He will raise them up), __ a promise (binding) upon Him
in truth, but most of mankind know not.
39. In order that He may make manifest to them the truth of that wherein they
differ, and that those who disbelieved (in Resurrection, and in the Oneness of
Allah) may know that they were liars.
40. Verily, Our Word unto a thing when We intend it, is only that We say unto
it: ‘Be!’ — and it is” [al-Nahl 16:38-40]
“The disbelievers pretend that they will never be resurrected (for the
Account). Say (O Muhammad ‫)ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬: ‘Yes! By my Lord, you will
certainly be resurrected, then you will be informed of (and recompensed for)
what you did; and that is easy for Allah’” [al-Taghaabun 64:7]
If this proof has been explained to those who deny the resurrection and they
persist in denying it, then they are arrogant and stubborn, and those who do
wrong will come to know by what overturning they will be overturned (cf.al-
Shu’ara 26:227). End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him).
6
Ruling on Travelling for fun (tourism)
[English]
‫ﺣﻜﻢ اﻟﺴﻔﺮ ﻟﻠﺴﻴﺎﺣﺔ‬

By:
Source:
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2009‐1430

Ruling on Travelling for fun (tourism)
Will I earn any reward if I take my family to a Muslim country for fun and
relaxation?.
Praise be to Allah.
It is permissible to travel to Muslim countries that are ruled by sharee’ah if

they are free of evils and immorality. If the people of a country are Muslim
but it is not ruled by sharee’ah, then we should not travel there for fun. It is
even more haraam to go to countries whose people are kaafirs, and it is not
permissible to travel to these countries except in case of need, such as a sick
person who travels for treatment or with a sound purpose such as going for
business or da’wah.
Shaykh Saalih al-Fawzaan (may Allah preserve him) was asked about the
ruling on travelling to a country whose religion is something other than
Islam, whether it is Christian or has no religion. Is there any difference
between travelling for fun or travelling for medical treatment or study and so
on?
He replied:
It is not permissible to travel to the lands of kufr, because this poses a threat
to one’s ‘aqeedah and morals and because it involves mixing with the kuffaar
and living among them. But if there is a need for travelling to their countries,
such as seeking medical treatment for one who is sick that is not available
anywhere else, or travelling for the purpose of study that is not available in a
Muslim country, or travelling for business, these are valid purposes for which
it is permissible to travel to kaafir countries, so long as one is able to adhere to
Islamic practices and establish Islam in their lands. That should also be done
only to the extent that it is necessary, then you should go back to the Muslim
lands.
Travelling for the sake of tourism is not permissible, because the Muslim has
no need for that and it does not serve any interest that matches or outweighs
the harm and danger that it poses to his religious commitment and ‘aqeedah.
He was also asked:
What is the ruling on travelling to Islamic lands in which there are a great
deal of evils and major sins, such as zina and alcohol, and the like?
He replied:
2
What is meant by Islamic lands is those which are ruled according to Islamic
sharee’ah, not the lands in which there are Muslims but they are not ruled
according to sharee’ah. These are not Islamic. If there is corruption and evil in
the lands that are Islamic in the former sense, then we should not travel to
them, lest we be affected by the evil that exists there. As for the other type of
lands – i.e., non-Islamic (not governed by sharee’ah), we have explained the
ruling on travelling to them in the first question.
And he was asked:
What is your advice to fathers who send their children abroad during the
summer to study English or for tourism? What is your advice to those who
travel abroad?
He replied:
My advice to those fathers is that they should fear Allah with regard to their
children, for they are a trust concerning which they will be asked on the Day
of Resurrection. It is not permissible for them to put their children at risk by
sending them to the lands of kufr and corruption, lest they go astray. As for
learning English – if it is really necessary – they can be taught it in their own
country, without travelling to a kaafir country. Even more serious than that is
sending them for the sake of tourism. Travelling for this purpose is haraam as
stated in the first answer.
My advice to those who travel abroad for whom it is Islamically permissible

to travel, is that they should fear Allah and adhere to their religion, practising
it openly, feeling proud of it, calling people to it and conveying it to the
people. They should be a good example, representing the Muslims well. And
they should not stay in the kaafir land any longer than is necessary. And
Allah knows best.
Al-Muntaqa, 2/253-255
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) was
asked about families travelling abroad, i.e., to other Muslim countries,
knowing that there are passports involved and they look at the pictures of the
women, and a man may ask a woman to uncover her face in order to prove
her identity. Is that permissible other than in cases of necessity?
He replied:
Firstly:
We do not think that anyone should travel abroad except in cases of necessity
or for a valid purpose, because travelling abroad causes a great deal of
3
unnecessary expense, so it is a waste of money and the Prophet (peace and
blessings of Allah be upon him) forbade wasting money.
Secondly:
This travelling may distract them from doing things that they could be doing
in their own country, such as upholding the ties of kinship, seeking
knowledge, etc. Undoubtedly being distracted from something beneficial is to
be regarded as a loss.
Thirdly:
The land to which they travel may be a land that has been influenced greatly
by colonialism with regard to morality and ideas, which may affect his morals
and way of thinking. This is the worst thing that is to be feared from
travelling abroad.
Hence I say to this questioner and to others: Praise be to Allah, we have

summer resorts in our country and there is no need to go abroad; that is also
cheaper and benefits our fellow-citizens.
Liqa’ al-Baab il-Maftooh, question no. 810.
4
Ruling on unknown meat from kafir countries
[English]
‫ﺣﻜﻢ اﻟﻠﺤﻮم اﻟﻤﺠﻬﻮﻟﺔ ﻓﻲ ﺑﻼد اﻟﻜﻔﺎر‬

By:
Source:
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2009‐1430

Ruling on unknown meat from kafir countries
Here in America they sell meat that is frozen and we do not know who
slaughtered it or how it was slaughtered. Can we eat it?.
Praise be to Allah.
If the region where the meat mentioned is found has only People of the Book,
namely Jews and Christians, then their meat is halaal, even if it is not known
how they slaughtered it, because the basic principle is that meat slaughtered
by them is halaal, because Allah says (interpretation of the meaning):
“Made lawful to you this day are At-Tayyibaat [all kinds of Halaal (lawful)
foods, which Allah has made lawful (meat of slaughtered eatable animals,
milk products, fats, vegetables and fruits)]. The food (slaughtered cattle,
eatable animals) of the people of the Scripture (Jews and Christians) is lawful
to you and yours is lawful to them”
[al-Maa’idah 5:5].
If there are other kaafirs in the region, then do not eat it, because that means
there is doubt as to whether it is halaal or haraam. Similarly if you know that
those who sell these meats slaughter the animals in a way that is different
from the shar’i method, such as strangling or electric shock, then do not eat it,
whether the one who slaughtered it is a Muslim or a kaafir, because Allah
says:
“Forbidden to you (for food) are: Al-Maitah (the dead animals — cattle —
beast not slaughtered), blood, the flesh of swine, and that on which Allah's
Name has not been mentioned while slaughtering (that which has been
slaughtered as a sacrifice for others than Allah, or has been slaughtered for
idols) and that which has been killed by strangling, or by a violent blow, or by
a headlong fall, or by the goring of horns — and that which has been (partly)
eaten by a wild animal — unless you are able to slaughter it (before its
death)”
[al-Maa’idah 5:3]. End quote.
May Allah help the Muslims to understand their religion, for He is All
Hearing, Ever Near. End quote.
2
Ruling on cooperation among Muslims, and dif-
ferent aspects of that, and how to achieve that
(English)
‫ﳎﺎﻻت اﻟﺘﻌﺎون ﺑﲔ اﳌﺴﻠﻤﲔ وﺳﺒﻞ ﲢﺼﻴﻞ ذﻟﻚ‬

Allaah says “Help you one another in Al-Birr and At-Taqwa (virtue, righ-
teousness and piety)” [al-Maa'idah:3]. How should Muslims cooperate
or help one another in the light of this verse? In the absence of any or-
ganized effort, what should the person who wants to do organized work
do with the circumstances and opportunities that are available to him?
Firstly:
Allah has created man weak, and he needs to cooperate continuously

with others throughout his life. This is clear in worldly affairs. Man needs
someone to sow for him and harvest for him, and he needs someone to
make tools, and market goods, and buy things. To sum up, people cannot
live unless they cooperate with one another.
Shaikh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-
Tis’eeniyyah (1/125):
“The sons of Adam cannot live in this world unless they help one another
in word and deed.”
With regard to matters of religion and sharee’ah, this is also the case. No
Prophet could call people without needing others to help him to convey
the message of Tawheed and defeat shirk. The effects of that are particu-
larly clear in the case of jihad, and the same may be said with regard to
teaching, looking after the poor and taking care of widows and orphans.
“And many a Prophet (i.e. many from amongst the Prophets) fought (in
Allaah’s Cause) and along with him (fought) large bands of religious
learned men. But they never lost heart for that which did befall them in
Allaah’s way, nor did they weaken nor degrade themselves. And Allaah
loves As-Saabiroon (the patient)”
[Aal ‘Imraan: 146]
2
In Saheeh Muslim (86) it is narrated from ‘Abd-Allaah ibn Mas’ood that
the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“There is no Prophet whom Allaah sent to any nation before me, but he
had disciples and companions from among his nation who followed his
path and obeyed his commands…”
The Muslims need one another with regard to both worldly and religious
affairs, hence cooperation among Muslims is something important that
Allaah has enjoined and He has made cooperation the basis for religious
and worldly well being. The Muslims – if they achieve this cooperation –
are described as a strong, integrated structure, and as a single body. All of
that confirms that cooperation and mutual support among them is some-
thing essential. That includes many aspects in the lives of Muslims, which
are summed up in the words birr (righteousness) and taqwa (piety), as
“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and
piety); but do not help one another in sin and transgression. And fear
Allaah. Verily, Allaah is Severe in punishment” [al-Maa’idah:2].
These are two words that sum up all the attributes of goodness, such as
belief, conduct, rulings and so on. Allaah says, explaining the meaning of
birr (righteousness) (interpretation of the meaning):
“It is not Al-Birr (piety, righteousness, and each and every act of ob-
edience to Allaah) that you turn your faces towards east and (or) west (in
prayers); but Al-Birr is (the quality of) the one who believes in Allaah, the
Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite
of love for it, to the kinsfolk, to the orphans, and to Al-Masaakeen (the
poor), and to the wayfarer, and to those who ask, and to set slaves free,
performs As-Salaah (Iqaamat-as-Salaah), and gives the Zakât, and who
fulfil their covenant when they make it, and who are patient in extreme
poverty and ailment (disease) and at the time of fighting (during the bat-
tles). Such are the people of the truth and they are Al-Muttaqoon (the
pious)”
[al-Baqarah: 177]
Shaikh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
3
It is well known that people’s interactions cannot be sound, and their
interests cannot be achieved and they cannot be united and their ene-
mies cannot feel any awe of them except by means of Islamic solidarity,
the reality of which is cooperation in righteousness and piety, and mutual
support, love, sincerity, and urging one another to follow the truth and be
steadfast and patient. Undoubtedly this is among the most important of
Islamic duties and obligations. The verses of the Qur'aan and the ha-
deeths of the Prophet (peace and blessings of Allaah be upon him) state
that Islamic solidarity among the Muslims – individuals, societies, gov-
ernments and peoples – is one of the most important of ideas, and one of
the duties which are essential to the welfare of society and the well being
of their religious affairs and the soundness of their interactions and to
unite them against their common foe. There are many verses and ha-
deeths which speak of this, if not in these exact words then in similar
meanings. Islamic solidarity means helping one another, standing shoul-
der to shoulder, supporting and advising one another and other such
phrases. That includes enjoining what is good and forbidding what is evil,
calling others to Allaah, and guiding people to that which will lead to their
happiness and salvation, in this world and the Hereafter. That also in-
cludes teaching the ignorant, helping the destitute, supporting the one
who is wronged, stopping the wrongdoer from wronging others, estab-
lishing the law of Allaah, maintaining security, stopping miscreants and
mischief-makers, protecting roads, providing means of transportation by
land, sea and air, and providing means of communication both land-
based and wireless, so that their common worldly and religious interests
may be achieved, and so as to facilitate cooperation between Muslims in
everything that may protect the truth, establish justice and spread peace
and security in all regions.
Mutual support also includes reconciling between Muslims, resolving

armed conflicts between them and fighting the offending party until it
complies with the command of Allaah, in accordance with the words of
Allaah (interpretation of the meaning):
“So fear Allaah and adjust all matters of difference among you”
[al-Anfaal: 1]
4
“And if two parties (or groups) among the believers fall to fighting, then
make peace between them both. But if one of them outrages against the
other, then fight you (all) against the one that which outrages till it com-
plies with the Command of Allaah. Then if it complies, then make recon-
ciliation between them justly, and be equitable. Verily, Allaah loves those
who are the equitable. The believers are nothing else than brothers (in
Islamic religion). So make reconciliation between your brothers, and fear
Allaah, that you may receive mercy”
[al-Hujuraat: 9-10].
Fataawa al-Shaikh Ibn Baaz (2/192, 193)
He (may Allaah have mercy on him) also said:
Among the things that are mentioned in the hadeeths about solidarity as
enjoined in Islam, which means cooperating in righteousness and piety,
are the words of the Prophet (peace and blessings of Allaah be upon
him): “Religion is sincerity” They said, “To whom, O Messenger of Al-
laah?” He said, “To Allaah and to His Book, to His Messenger, and to the
leaders of the Muslims and their common folk.” Narrated by Muslim in
his Saheeh.
And he (peace and blessings of Allaah be upon him) said: “The relation-
ship between one believer and another is like a structure, parts of which
support other parts,” and he interlaced his fingers.” Agreed upon.
And he (peace and blessings of Allaah be upon him) said: “The likeness of
the believers in their mutual love, mercy and compassion is that of the
body; if one part of it complains, the rest of the body joins it in staying
awake and suffering fever.” Narrated by al-Bukhaari and Muslim in their
Saheehs.
These hadeeths and others like them clearly indicate that mutual support,
compassion and care among Muslims, and cooperation in doing good, are
obligatory. Likening them to a single structure or a single body indicates
that by supporting and helping one another and showing compassion to
one another, they will become united and integrated, and they will be
5
saved from the evil of their enemies. Allaah says (interpretation of the
meaning):
“Let there arise out of you a group of people inviting to all that is good
(Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam
orders one to do) and forbidding Al-Munkar (polytheism and disbelief and
all that Islam has forbidden). And it is they who are the successful”
[Aal ‘Imraan: 104]
The leader of them all in this call and their example on this path is their
Prophet and greatest leader, our Prophet Muhammad the Messenger of
Allaah (peace and blessings of Allaah be upon him). He was the first one
to call this ummah to affirm the Oneness of its Lord (Tawheed) and hold
fast to His rope, and to unite in truth and form a single rank against the
common enemy and to achieve its interests and serve its just causes, in
accordance with the words of Allaah (interpretation of the meaning):
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with
wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preach-
ing, and argue with them in a way that is better”
[al-Nahl: 125]
“Say (O Muhammad): This is my way; I invite unto Allaah (i.e. to the One-
ness of Allaah — Islamic Monotheism) with sure knowledge, I and who-
soever follows me (also must invite others to Allaah, i.e. to the Oneness
of Allaah — Islamic Monotheism with sure knowledge)”
[Yoosuf: 108]
This straight path was also followed by his noble Companions and those
who followed them in truth (may Allaah be pleased with them all), and
they attained the ultimate success, and Allaah granted them the honour
and victory that He had promised them.
Fataawa al-Shaikh Ibn Baaz (200, 201).
This may all be summed up by noting that it is essential for the Muslims
to cooperate in righteousness and piety, and the Muslims must do all that
6
they can in order to achieve this cooperation, such as founding charitable
organizations, da’wah centres, Qur’aan study circles, and so on, which will
help to unite and organize their efforts. The Muslims must help them and
devote their energy and wealth to establish true cooperation in righ-
teousness and piety. The Muslim should not fail to offer something to his
brothers and help them with what they need in worldly or religious
terms.
Secondly:
The Muslim can serve Islam and strive so that the Word of Allaah will
become supreme without joining a party or group. Our scholars and im-
ams nowadays are doing a great service for Islam and there is hardly any
spot on earth that their knowledge has not reached, and they are not
doing organized activities, nor do they belong to groups and parties.
If you want to serve Islam and work for it, then do that yourself in what-
ever way you are able, such as delivering speeches, teaching, calling
people in villages and provinces, distributing books and tapes, or giving
financial support to those who do these things. You can work with Sunni
groups and organizations who are serving Islam.
As for sects, groups and parties that adopt beliefs other than the belief
(‘aqeedah) of the Salaf, or a way that is other than the way of Ahl al-
Sunnah wal-Jamaa’ah, there is nothing good in them, and a Muslim
should not cooperate with them in anything that will support their beliefs
and ways. As for groups which call people to Islam, but they have some
things that go against sharee’ah, the Muslim may cooperate with them in
matters that are in accordance with sharee’ah.
The scholars of the Standing Committee said:
Each of these groups have things that are wrong and things that are right.
So you should cooperate with them in matters in which they are right,
and avoid the matters in which they are in error, whilst advising them and
cooperating with them in righteousness and piety.
Shaikh ‘Abd al-‘Azeez ibn Baaz, Shaikh ‘Abd al-Razzaaq ‘Afeefi, Shaikh
‘Abd-Allaah ibn Ghadyaan, Shaikh ‘Abd-Allaah ibn Qa’ood
7
Fataawa al-Lajnah al-Daa’imah (2/237, 238).
Shaikh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was
asked:
Do you regard establishing Islamic organizations in Islamic countries to

guide the youth and teach them about Islam as something good in this
day and age?
He replied:
Establishing these Islamic organizations is good for the Muslims, but they
must strive to explain the truth with evidence and not fight one another.
They should strive to cooperate with one another and love one another,
advising sincerely and speaking of the good points of the others, and
overlooking matters that may disrupt their relationships with one anoth-
er. There is no reason why there should not be such groups if they call
people to the Book of Allaah and the Sunnah of His Messenger (peace
and blessings of Allaah be upon him).
Fataawa al-Shaikh Ibn Baaz (5/272).
But if there is no organized effort at all, or there is no effort in which the

good outweighs the bad, and a person cannot cooperate with any organi-
zation, that does not mean that a person cannot cooperate with others
around him, of his own choosing, to advise one another and remind one
another to seek beneficial knowledge and do righteous deeds, and spread
good among the Muslims. All of these are among the greatest aims of
cooperating with Islamic groups. This is how the command to cooperate
in righteousness and piety should be understood, not just belonging to
some organization or party, because the command to cooperate is more
general in meaning than that.
If a person cannot do that, which is unlikely to be the case, then he him-

self can be a caller to good and a leader of guidance to the people around
him. This is how the calls of many reformers and daa’iyahs (callers) began,
so let him adhere to that. If he cannot find anyone to help him, then he
should remember that some of the Prophets will come on the Day of Re-
surrection with no followers. And Allaah knows best.
8
Ruling on Cosmetic Surgery
‫ﺣﻜﻢ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺠﻤﻴﻞ‬
Reviewed by:
Abu Adham Osama Omara


‫}ﺣﻜﻢ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺠﻤﻴﻞ{‬

‫ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ‬

‫ﻣﺮﺍﺟﻌﺔ‪ :‬ﺃﺑﻮ ﺃﺩﻫﻢ ﺃﺳﺎﻣﺔ ﻋﻤﺎﺭﺓ‬
‫‪2‬‬
Islamhouse.com
I want to ask about cosmetic surgery on the nose – is it haraam, es-

pecially since it causes me psychological distress and affects my life, and
the doctors have also said that I need surgery?
Cosmetic surgery may be divided into two categories:
1 – Essential surgery:
These are operations that are done to remove faults, such as those
that result from sickness, traffic accidents, burns, etc. or to remove con-
genital defects with which a
person was born, such as to
remove an extra digit or sepa-
rate fused digits, etc.
This kind of operation is

permissible. There is evidence
in the Sunnah to indicate that
they are permissible and that
the one who does them does
not intend to change the crea-
tion of Allaah.
(i) It was narrated from

‘Arfajah ibn As’ad that he lost
his nose in the battle of al-Kulaab during the Jaahiliyyah, so he wore a
nose made of silver but it became putrid, so the Prophet (peace and
blessings of Allaah be upon him) told him to wear a nose made of gold.
Narrated by At-Tirmidhi, 1770; Abu Dawood, 4232; An-Nasaa’i, 5161. This
hadeeth was classed as hasan by Shaykh Al-Albaani in Irwaa’ Al-Ghaleel,
824.
(ii) It was narrated that ‘Abdullaah ibn Mas’ood said: I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) cursing
those women who pluck their eyebrows and file their teeth for the pur-
3
Islamhouse.com
pose of beautification and change the creation of Allaah. Narrated by Al-

Bukhaari and Muslim.
Al-Nawawi (may Allaah have mercy on him) said:
With regard to the phrase “those who file their teeth”, this refers to
those who did that for the purpose of beautification and looking
younger. This indicates that what is haraam is that which is done
for the purpose of beautification; but if it is needed for medical
treatment or to correct a fault in the teeth and so on, there is noth-
ing wrong with it. And Allaah knows best.
2 – The second type of cosmetic surgery is that which is done for the
purpose of beautification.
These are operations that are done to improve the appearance in the
eye of the beholder, such as making the nose look more beautiful by mak-
ing it smaller, or making the breasts look more beautiful by making them
smaller or larger, or facelifts, and so on.
This kind of surgery is not for any necessary reason, rather the pur-
pose is to change the creation of Allaah and tinker with it according to
people’s whims and desires. So this is haraam and it is not permissible to
do it, because it is changing the creation of Allaah. Allaah says (interpreta-
117. They (all those who worship others than Allaah) invoke nothing
but female deities besides Him (Allaah), and they invoke nothing but
Shaytaan (Satan), a persistent rebel!
118. Allaah cursed him. And he [Shaytaan (Satan)] said: ‘I will take an
appointed portion of your slaves.
119. Verily, I will mislead them, and surely, I will arouse in them false
desires; and certainly, I will order them to slit the ears of cattle, and
indeed I will order them to change the nature created by Allaah.’
[An-Nisaa’ 4:117-119]
4
Islamhouse.com
The Shaytaan is the one who tells people to change the creation of
Allaah.
See: Ahkaam Al-Jiraahah At-Tibbiyyah by Shaykh Muhammad Al-

Mukhtaar Ash-Shinqeeti.
Shaykh Muhammad ibn Saalih Al-‘Uthaymeen (may Allaah have mer-

cy on him) was asked:
What is the ruling on cosmetic surgery? What is the ruling on learn-

ing the science of beautification?
He replied:
Cosmetic procedures are of two types:
1 – Those which are done to remove a fault resulting from an acci-

dent, etc. There is nothing wrong with that because the Prophet (peace
and blessings of Allaah be upon him) gave permission to a man whose
nose had been cut off in battle to wear a nose made of gold.
2 – Those which are unnecessary and are not done to remove a fault
but rather to increase beauty. This is haraam and is not permissible, be-
cause the Messenger of Allaah (peace be upon him) cursed women who
pluck eyebrows, those who have their eyebrows plucked, those who fix
hair extensions, those who have hair extensions done, those who do tat-
toos and those who have tattoos done, because that is done as an en-
hancement and is not done to remove faults.
With regard to the medical student who learns about cosmetic sur-
gery during the course of his studies, there is nothing wrong with him
learning that, but he should not do that in haraam cases, rather he should
advise those who ask for that to avoid it because it is haraam. Perhaps if
this advice comes from the lips of a doctor, it will have more effect on a
person.
Al-Fataawa Al-Islamiyyah, 4/412.

5
Islamhouse.com
In conclusion:
If there is some defect in the nose and the purpose of the cosmetic
surgery is to remove that defect, then there is nothing wrong with that.
But if the purpose is simply to make it more beautiful, then it is not

permissible to do this surgery.
6
Ruling on giving a copy of the Qur’an with a
translation to a kaafir
(English)
‫ﺣﻜﻢ إﻋﻄﺎء ﻧﺴﺨﺔ ﻣﻦ ﺗﺮﲨﺔ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ ﻟﻜﺎﻓﺮ‬

Is it permissible to give for Da'wah to the non-Muslims a translation
of the meanings of the Qur'aan which accompanies the original Arab-
ic text as well?
We put this question to Shaikh Muhammad ibn Saalih al-‘Uthaymeen:

what is the ruling on giving a kaafir a copy of the Qur’aan containing the
text in Arabic and a translation and commentary amounting to half of the
content?
He replied, may Allaah preserve him:
“What is known among the scholars is that it is not permissible to give a

kaafir power over the Qur’aan (i.e., put it at his disposal), but if a kaafir is
sincere in his desire to know more about the Qur’aan, a person can invite
him to come to a library – either a public library or his own home library,
where he can show him the Qur’aan.”
If you find a translation of the meanings of the Qur’aan without the Arab-
ic text then there is nothing wrong with giving that to a kaafir. And Allaah
knows best.
2
Ruling on Masturbation and How to Cure the
Problem
‫ﺣﻜﻢ ﺍﻻﺳﺘﻤﻨﺎﺀ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ‬
Reviewed by:

2009 - 1430

‫}ﺣﻜﻢ ﺍﻻﺳﺘﻤﻨﺎﺀ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ{‬


‫‪2009 - 1430‬‬
‫‪2‬‬

Islamhouse.com
I have a question which I am shy to ask but another sister who has
come to Islam recently wants an answer to and I do not have an answer
(with dalils from the Qur'an and Sunnah). I hope you can help and I
hope Allah will forgive me if it is inappropriate but as Muslims we
should never be shy in seeking knowledge. Her question was "Is it per-
missible in Islam to masturbate?" May Allah increase us all in know-
ledge!
Masturbation (for both men and women) is haraam (forbidden) in Is-

lam based on the following evidences:
First from the Qur’aan:
Imam Ash-Shafi’i stated that masturbation is forbidden based on the

following verses from the Qur’aan (interpretation of the meaning): “And
those who guard their chastity (i.e. private parts, from illegal sexual acts).
Except from their wives or (the captives and slaves) that their right hands
possess, ‫ ــــ‬for then, they are free from blame. But whoever seeks beyond
that, then those are the transgressors.” (23:5-7) Here the verses are clear
in forbidding all illegal sexual acts (including masturbation) except for the
wives or that their right hand possess. And whoever seeks beyond that is
the transgressor.
“And let those who find not the financial means for marriage keep
themselves chaste, until Allah enriches them of His bounty.” (24:33). This
verse also clearly orders whoever does not have the financial means to
marry to keep himself chaste and be patient in facing temptations (includ-
ing masturbation) until Allah enriches them of His bounty.
Secondly, from the Sunnah of the Prophet (peace be upon him):
Abdullaah ibn Mas’ood said:
We were with the Prophet while we were young and had no wealth
whatsoever. So Allaah’s Messenger said:
3

Islamhouse.com
O young people! Whoever among you can marry, should marry, be-
cause it helps him lower his gaze and guard his modesty (i.e. his pri-
vate parts from committing illegal sexual intercourse, etc.), and
whoever is not able to marry, should fast, as fasting diminishes his
sexual power. (Bukhari: 5066)
The hadeeth orders men who are not able to marry to fast despite
the hardship encountered in doing so, and not to masturbate despite the
ease with which it can be done. There are additional evidences that can
be cited to support this ruling on masturbation, but due to the limited
space, we will not go through them here. Allaah knows what is best and
most correct. As for curing the habit of masturbation, we recommend the
following suggestions:
1) The motive to seek a cure for this problem should be solely follow-
ing Allaah’s orders and fearing His punishment.
2) A permanent and quick cure from this problem lies in marriage as

soon as the person is able, as shown in the Prophet’s hadeeth.
3) Keeping oneself busy with what is good for this world and the he-
reafter is essential in breaking this habit before it becomes second nature
after which it is very difficult to rid oneself of it.
4) Lowering the gaze (from looking at forbidden things such as pic-

tures, movies, etc.) will help suppress the desire before it leads one to
commit the haraam (forbidden). Allaah orders men and women to lower
their gaze as shown in the following two verses and in the Prophet’s ha-
deeth (interpretations of the meanings): “Tell the believing men to lower
their gaze (from looking at forbidden things) and protect their private
parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is
All-Aware of what they do. And tell the believing women to lower their
gaze (from looking at forbidden things) and protect their private parts
(from illegal sexual acts, etc.)….” (24:30-31).

Islamhouse.com
Allaah’s Messenger said, “Do not follow a casual (unintentional) look

(at forbidden things) with another look.” (At-Tirmidhi 2777). This is a gen-
eral instruction by the Prophet to abstain from all that may sexually excite
a person because it might lead him/her to commit the haraam (forbid-
den).
5) Using one’s available leisure time in worshipping Allaah and in-

creasing religious knowledge.
6) Being cautious not to develop any of the medical symptoms that

may result from masturbation such as weak eyesight, weak nervous sys-
tem, and/or back pain. More importantly, feeling of guilt and anxiety that
can be complicated by missing obligatory prayers because of the need to
shower (ghusl) after every incidence of masturbation.
7) Avoiding the illusion that some youth have that masturbation is

permissible because it prevents them from committing illegal sexual acts
such as fornication or even homosexuality.
8) Strengthening one’s willpower and avoiding spending time alone

as recommended by the Prophet when he said, “Do not spend the night
alone” (Ahmad: 6919).
9) Following the Prophet’s aforementioned hadeeth and fast when

possible, because fasting will temper one’s sexual desire and keep it un-
der control. However, one should not overreact and swear by Allaah not
to return to the act because if one does not honor one’s promise, one
would be facing the consequences of not living up to one’s oath to Allaah.
Also, note that medication to diminish one’s sexual desire is strictly pro-
hibited because it might permanently affect one’s sexual ability.
10) Trying to follow the Prophet’s recommendation concerning the

etiquette of getting ready for bed, such as reading well-known supplica-
tions, sleeping on the right side, and avoiding sleeping on the belly (the
Prophet forbade sleeping on the belly).

Islamhouse.com
11) Striving hard to be patient and chaste, because persistence will

eventually, Allaah willing, lead to attaining those qualities as second na-
ture, as the Prophet explains in the following hadeeth, “Whoever seeks
chastity Allaah will make him chaste, and whoever seeks help from none
but Allaah, He will help him, and whoever is patient He will make it easy
for him, and no one has ever been given anything better than patience.”
(Bukhari: 1469).
12) Repenting, asking forgiveness from Allaah, doing good deeds, and
not losing hope and feeling despair are all prerequisites to curing this
problem. Note that losing hope is one of the major sins punishable by
Allaah.
13) Finally, Allaah is the Most Merciful and He always responds to

whoever calls on Him. So, asking for Allah’s forgiveness will be accepted,
by His will. Wallahu a’lam (i.e. And Allah knows what is best and most
correct)

Ruling on Masturbation and How to Cure the
Problem
‫ﺣﻜﻢ ﺍﻻﺳﺘﻤﻨﺎﺀ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ‬
Reviewed by:

2009 - 1430

‫}ﺣﻜﻢ ﺍﻻﺳﺘﻤﻨﺎﺀ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ{‬


‫‪2009 - 1430‬‬
‫‪2‬‬

Islamhouse.com
I have a question which I am shy to ask but another sister who has
come to Islam recently wants an answer to and I do not have an answer
(with dalils from the Qur'an and Sunnah). I hope you can help and I
hope Allah will forgive me if it is inappropriate but as Muslims we
should never be shy in seeking knowledge. Her question was "Is it per-
missible in Islam to masturbate?" May Allah increase us all in know-
ledge!
Masturbation (for both men and women) is haraam (forbidden) in Is-

lam based on the following evidences:
First from the Qur’aan:
Imam Ash-Shafi’i stated that masturbation is forbidden based on the

following verses from the Qur’aan (interpretation of the meaning): “And
those who guard their chastity (i.e. private parts, from illegal sexual acts).
Except from their wives or (the captives and slaves) that their right hands
possess, ‫ ــــ‬for then, they are free from blame. But whoever seeks beyond
that, then those are the transgressors.” (23:5-7) Here the verses are clear
in forbidding all illegal sexual acts (including masturbation) except for the
wives or that their right hand possess. And whoever seeks beyond that is
the transgressor.
“And let those who find not the financial means for marriage keep
themselves chaste, until Allah enriches them of His bounty.” (24:33). This
verse also clearly orders whoever does not have the financial means to
marry to keep himself chaste and be patient in facing temptations (includ-
ing masturbation) until Allah enriches them of His bounty.
Secondly, from the Sunnah of the Prophet (peace be upon him):
Abdullaah ibn Mas’ood said:
We were with the Prophet while we were young and had no wealth
whatsoever. So Allaah’s Messenger said:
3

Islamhouse.com
O young people! Whoever among you can marry, should marry, be-
cause it helps him lower his gaze and guard his modesty (i.e. his pri-
vate parts from committing illegal sexual intercourse, etc.), and
whoever is not able to marry, should fast, as fasting diminishes his
sexual power. (Bukhari: 5066)
The hadeeth orders men who are not able to marry to fast despite
the hardship encountered in doing so, and not to masturbate despite the
ease with which it can be done. There are additional evidences that can
be cited to support this ruling on masturbation, but due to the limited
space, we will not go through them here. Allaah knows what is best and
most correct. As for curing the habit of masturbation, we recommend the
following suggestions:
1) The motive to seek a cure for this problem should be solely follow-
ing Allaah’s orders and fearing His punishment.
2) A permanent and quick cure from this problem lies in marriage as

soon as the person is able, as shown in the Prophet’s hadeeth.
3) Keeping oneself busy with what is good for this world and the he-
reafter is essential in breaking this habit before it becomes second nature
after which it is very difficult to rid oneself of it.
4) Lowering the gaze (from looking at forbidden things such as pic-

tures, movies, etc.) will help suppress the desire before it leads one to
commit the haraam (forbidden). Allaah orders men and women to lower
their gaze as shown in the following two verses and in the Prophet’s ha-
deeth (interpretations of the meanings): “Tell the believing men to lower
their gaze (from looking at forbidden things) and protect their private
parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is
All-Aware of what they do. And tell the believing women to lower their
gaze (from looking at forbidden things) and protect their private parts
(from illegal sexual acts, etc.)….” (24:30-31).

Islamhouse.com
Allaah’s Messenger said, “Do not follow a casual (unintentional) look

(at forbidden things) with another look.” (At-Tirmidhi 2777). This is a gen-
eral instruction by the Prophet to abstain from all that may sexually excite
a person because it might lead him/her to commit the haraam (forbid-
den).
5) Using one’s available leisure time in worshipping Allaah and in-

creasing religious knowledge.
6) Being cautious not to develop any of the medical symptoms that

may result from masturbation such as weak eyesight, weak nervous sys-
tem, and/or back pain. More importantly, feeling of guilt and anxiety that
can be complicated by missing obligatory prayers because of the need to
shower (ghusl) after every incidence of masturbation.
7) Avoiding the illusion that some youth have that masturbation is

permissible because it prevents them from committing illegal sexual acts
such as fornication or even homosexuality.
8) Strengthening one’s willpower and avoiding spending time alone

as recommended by the Prophet when he said, “Do not spend the night
alone” (Ahmad: 6919).
9) Following the Prophet’s aforementioned hadeeth and fast when

possible, because fasting will temper one’s sexual desire and keep it un-
der control. However, one should not overreact and swear by Allaah not
to return to the act because if one does not honor one’s promise, one
would be facing the consequences of not living up to one’s oath to Allaah.
Also, note that medication to diminish one’s sexual desire is strictly pro-
hibited because it might permanently affect one’s sexual ability.
10) Trying to follow the Prophet’s recommendation concerning the

etiquette of getting ready for bed, such as reading well-known supplica-
tions, sleeping on the right side, and avoiding sleeping on the belly (the
Prophet forbade sleeping on the belly).

Islamhouse.com
11) Striving hard to be patient and chaste, because persistence will

eventually, Allaah willing, lead to attaining those qualities as second na-
ture, as the Prophet explains in the following hadeeth, “Whoever seeks
chastity Allaah will make him chaste, and whoever seeks help from none
but Allaah, He will help him, and whoever is patient He will make it easy
for him, and no one has ever been given anything better than patience.”
(Bukhari: 1469).
12) Repenting, asking forgiveness from Allaah, doing good deeds, and
not losing hope and feeling despair are all prerequisites to curing this
problem. Note that losing hope is one of the major sins punishable by
Allaah.
13) Finally, Allaah is the Most Merciful and He always responds to

whoever calls on Him. So, asking for Allah’s forgiveness will be accepted,
by His will. Wallahu a’lam (i.e. And Allah knows what is best and most
correct)

Ruling on Mut’ah (temporary) marriage
(English)
‫ﺣﻜﻢ ﻧﻜﺎح اﳌﺘﻌﺔ‬

ِAbdullah ibn Abd al-Rahmaan ibn Jibreen
‫ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ ﺟﱪﻳﻦ‬

What is the ruling on mut’ah marriage?
Mut’ah marriage means that a man marries a woman – either Muslim or

from the people of the Book – and specifies how long the marriage will
last, for example five days, or two months, or half a year, or many years.
The beginning and end of the marriage are specified, and he pays her a
small mahr (dowry), and after the specified time is over, the woman exits
the marriage.
This kind of marriage was permitted during the year of the Conquest of
Makkah for three days, then it was disallowed and prohibited until the
Day of Resurrection. This was reported by Muslim (1406).
The wife is the one with whom one stays on a long-term basis, as Allaah
“… and live with them honorably …” [al-Nisaa’:19], but in the case of

mut’ah a man does not live with the woman for long.
The wife is the one who is called a wife in sharee’ah, with whom the rela-
tionship is long-lasting. She is mentioned in the aayah (interpretation of
the meaning):
“Except from their wives or (the slaves) that their right hands possess, ‫ـــ‬
for then, they are free from blame” [al-Mu’minoon : 6] – the latter (a
slave whom one’s right hand possesses) is not a wife according to sha-
ree’ah, because her stay is limited to a short time.
The wife is the one who inherits from the husband, or from whom the
husband inherits, because Allaah says (interpretation of the meaning):
“In that which your wives leave, your share is a half if they have no
child…” [al-Nisaa’ :12]. But the woman in a mut’ah marriage does not
inherit, because she is not a wife, since she spends such a short time with
the man.
On these grounds, Mut’ah marriage is considered to be zinaa (adultery or

fornication), even if both parties consent to it, and even if it lasts for a
2
long time, and even if the man pays the woman a mahr. There is nothing
that has been reported in sharee’ah that shows that it may be permitted,
apart from the brief period when it was allowed during the year of the
conquest of Makkah.
That was because at that time there were so many people who has newly
embraced Islam and there was the fear that they might become apos-
tates, because they had been used to committing zinaa during the Jaahi-
liyyah. So this kind of marriage was permitted for them for three days,
then it was made haraam until the Day of Resurrection, as was narrated
by Muslim, 1406.
From al-Lu’lu’ al-Makeen min Fataawa Fadeelat al-Shaykh Abdullah ibn

Abd Al-Rahman ibn Jibreen, p. 41.
3
Ruling on slaughtering one animal for both
udhiyah and ‘aqeeqah
(English)
‫ﺣﻜﻢ اﳉﻤﻊ ﺑﲔ اﻷﺿﺤﻴﺔ واﻟﻌﻘﻴﻘﺔ ﰲ ذﺑﺢ واﺣﺪ‬
Shaykh Muhammad Saalih al-Munajjid
http://www.islam-qa.com

Is it permissible to slaughter one animal with the intention of both udhiyah
and ‘aqeeqah?
Praise be to Allah.
If the udhiyah and ‘aqeeqah are combined, and the person wants to offer
‘aqeeqah for his child on the day of Eid al-Adha, or during the days of al-
Tashreeq, does the udhiyah count as ‘aqeeqah too?
The fuqaha’ differed concerning this issue and there are two views:
1. The first view is that the udhiyah does not count as the ‘aqeeqah too.
This is the view of the Maalikis and Shaafa’is, and is narrated from
Imam Ahmad in one report.
The evidence quoted by those who

hold this view is that each of them –
both ‘aqeeqah and udhiyah – is to be
done for its own sake, so one of them
cannot count as the other too. And
because each of them is done for a
different reason, so one of them cannot
be counted as the other, like the sacri-
fice offered by the pilgrim doing ta-
mattu’ and the sacrifice offered as a
fidyah.
Al-Haytami said in Tuhfat al-Muhtaaj Sharh al-Minhaaj (9/371): The ap-

parent meaning of the words of our companions is that if a person intends
to offer a sheep as both udhiyah and ‘aqeeqah, it fulfils neither purpose.
This is obvious because each of them is a Sunnah that is done for its own
sake. End quote.
Al-Hattaab (may Allah have mercy on him) said in Mawaahib al-Jaleel

(3/259): With regard to slaughtering the animal for both udhiyah and
‘aqeeqah or a wedding feast, it is said in al-Dakheerah: the author of al-
Qabas said: Our Shaykh Abu Bakr al-Fihri said: If he slaughters his sa-
crificial animal as both udhiyah and ‘aqeeqah, it will not count, but if he
offers it as a wedding feast it will count. The difference is that what mat-
ters in the first two cases is shedding blood (of the sacrificial animal), and
2

one such will not count for two. But in the case of the wedding feast the
aim is to offer food, which is not contrary to shedding blood, so they may
be combined. End quote.
2. The second view is that the udhiyah may also count as ‘aqeeqah. This is
narrated in another report from Imam Ahmad, and it is the view of the
Hanafis. It is also the view of al-Hasan al-Basri, Muhammad ibn Sireen
and Qataadah (may Allah have mercy on them).
The evidence quoted by those who hold this view is that the purpose be-
hind them is to draw closer to Allah by offering a sacrifice, so the one may
be included in the other, just as the prayer to greet the mosque may be
included with the obligatory prayer for the one who enters the mosque.
Ibn Abi Shaybah (may Allah be pleased with him) narrated in al-Musannaf
(5/534) that al-Hasan said: If they offer the udhiyah on behalf of the child
that also counts as ‘aqeeqah.
It was narrated that Hishaam and Ibn Sireen said: The udhiyah may also
count as ‘aqeeqah.
It was narrated that Qataadah said: It does not count unless ‘aqeeqah is
done and he has to offer ‘aqeeqah separately.
Al-Bahooti (may Allah have mercy on him) said in Sharh Muntaha al-
Iraadaat (1/617): If the times for ‘aqeeqah and udhiyah coincide, in that the
seventh day or thereabouts coincides with the days of sacrifice, and he
offers the ‘aqeeqah, that may also count as the udhiyah, or if he offers the
udhiyah it counts as the other, just as if the day of Eid falls on a Friday,
and he does ghusl for one of them, and if the pilgrim doing tamattu’ or
Qiraan slaughters a sheep on the day of sacrifice, it counts as both the ha-
diy that is required of him and as the udhiyah. End quote.
And he (may Allah have mercy on him) said in Kashshaaf al-Qinaa’

(3/30): If he combines the ‘aqeeqah and udhiyah, and intends to slaughter
the animal for both, i.e., for the ‘aqeeqah and the udhiyah, it counts for
both, and this was stated by Imam Ahmad. End quote.
This view was favoured by Shaykh Muhammad ibn Ibraaheem (may Allah
have mercy on him) who said: If he combines udhiyah and ‘aqeeqah then
3

one is sufficient for the head of the household. He should intend to offer
the sacrifice on behalf of himself and the ‘aqeeqah will be included with
that. According to the view of some of them, the two should be done for
one person, so the udhiyah and ‘aqeeqah should be done on behalf of the
child. According to others, this is not essential; if the father is going to
slaughter it then the udhiyah is on behalf of the father and the ‘aqeeqah is
on behalf of the child.
To sum up: if he slaughters the sacrifice for an udhiyah that he intends and
for the ‘aqeeqah then it is acceptable. End quote.
Fataawa al-Shaykh Muhammad ibn Ibraaheem (6/159).

Ruling on the game “Who wants to be a mil-
lionaire?”
(English)
‫ﺣﻜﻢ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺑﺮﻧﺎﻣﺞ ﻣﻦ ﺳﲑﺑﺢ ﺍﳌﻠﻴﻮﻥ‬

Muhammad Saalih al-Munajjid

I would like to participate in a program called [Who wants to be a mil-
lionaire by The MBC channel]. Is that permissible to me to take that
money throughout answering Questions?
Secondly IF answer any Questions wrong than I will loss some money: is
that concerned as gambling KOOMAR?
The game that you are asking about is one of the tools of the new econ-
omy, the economy of chance and coincidence, the get-rich-quick econo-
my towards which all people, old and young, men and women, have
started to rush with no understanding, and which only leads to stress,
wasting of time and accumulation of debts.
Many people have stated that they have had phone bills costing thou-
sands of dollars for a single month, and it has become a kind of addiction
which some researchers have dubbed an “addiction to telephone gam-
bling”. This addiction also leads to other regrettable consequences, such
as people who used to pray regularly missing their prayers; and men di-
vorcing their wives who were addicted to the telephone, after they found
out what was going on when the first phone bill arrived, which leads to
separation and turning the children’s lives into hell. There have been cas-
es of people working in foreign countries with a small income, and when
they get addicted to the telephone there comes a bill which takes up all
that they had saved over the months.
This game is a new form of gambling, which some contemporary re-

searchers call “telephone gambling”. Gambling is forbidden, as Allaah
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gam-
bling, and Al-Ansaab, and Al-Azlaam (arrows for seeking luck or decision)
are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly
all) that (abomination) in order that you may be successful. Shaytaan
(Satan) wants only to excite enmity and hatred between you with intox-
icants (alcoholic drinks) and gambling, and hinder you from the remem-

brance of Allaah and from As-Salaah (the prayer). So, will you not then
abstain?” [Al-Maa’idah 5:90-91]
Al-Maawirdi al-Shaafi’i said: Gambling means that the one who gets in-
volved in it will be either a winner if he takes or a loser if he gives.
The media have reported a number of fatwas issued by scholars and re-
searchers concerning telephone competitions of the type mentioned,
stating that they are a form of gambling and a modern kind of lottery.
Those who have spoken of that include the following:
1 – Mufti Dr. Nasr Fareed, who said that it is a kind of gambling and is
forbidden according to sharee’ah.
2 – The General Secretary of the Islamic Research Council in Egypt, Shaikh

Wafa Abu ‘Ajooz who said that it is a new kind of gambling.
3 – The former secretary of the al-Azhar Scholars’ Front and Professor of

Hadeeth in the Faculty of Usool al-Deen in al-Azhar University stated that
it is a kind of gambling and deceit that is forbidden in Islam.
4 – The Dean of the College of Sharee’ah in Kuwait, Dr. Muhammad al-

Tabatabaa’i.
Shaikh ‘Abd al-‘Azeez ibn Baaz issued a fatwa stating that some kinds of
competitions are haraam because they involve gambling and because
they involve consuming people’s wealth unlawfully and by means of de-
ceit and ambiguity. Majmoo’ Fataawa wa Maqalaat Mutanawwi’ah,
5/241.
One of the clearest indications that these competitions come under the
heading of gambling is the fact that the caller pays per minute a rate that
is many more times the ordinary cost per minute of making a phone call.
However if he were paying the ordinary rate it would still come under the
heading of gambling because he is only making the call and paying this
rate in order to try to win something.
Islam, as a system that encompasses all aspects of life, forbids people to

do things that harm them and burden them (with debts); it also forbids
3

false and unrealistic hopes. The person who takes part in these competi-
tions is living in a world of dreams. Most of them think that they will only
call for a few minutes, then their lives will be turned into luxury and rich-
es.
“Do not be a slave to wishful thinking, because wishful thinking is the

preserve of losers.”
These competitions create a kind of frustration in those who do not win,

and a kind of depression, regret and anxiety that gradually leads them
into deviant ways of earning that are not prescribed.
The Muslims have another kind of competition, which is competing to

obey Allaah and turn to Him, the Owner of never-ending stores. Allaah
“Race with one another in hastening towards forgiveness from your Lord
(Allaah), and Paradise the width whereof is as the width of the heaven
and the earth, prepared for those who believe in Allaah and His Messen-
gers. That is the Grace of Allaah which He bestows on whom He is pleased
with. And Allaah is the Owner of Great Bounty” [al-Hadeed 57:21]
If you are seeking to win, then follow one of these routes, with which you
cannot lose: “One prayer in al-Masjid al-Haraam [Makkah] is better than
one hundred thousand prayers offered elsewhere.” Narrated by Ahmad,
3/343; al-Albaani said in al-Irwaa’ (4/341): it is saheeh.
And Allaah says concerning the virtue of Laylat al-Qadr (interpretation of

the meaning):
“The Night of Al-Qadr (Decree) is better than a thousand months” [al-

Qadr 97:3]
And according to a hadeeth narrated by Abu Sa’eed: “Is any one of you
incapable of reciting one-third of the Qur’aan in one night?” I said, “Who
is able to do that?” He said, “Recite Qul Huwa Allaahu ahad.” Narrated by
Muslim, 811. Reciting Qul Huwa Allaahu ahad [i.e., Soorat al-Ikhlaas 112]
is equivalent to reciting one-third of the Qur’aan.

For more information see the book, Man sa yarbah al-milyon.
See Majmoo’ Fataawa wa Maqalaat Mutanawwi’ah by Shaikh ‘Abd al-

‘Azeez ibn Baaz, 5/240.
Islam Q&A

Rulings on lost property (al-luqatah)
(English)
‫أﺣﻜﺎم اﻟﻠﻘﻄﺔ‬
Saleh ibn Fawzaan al-Fawzaan
‫ﺻﺎﻟﺢ ﺑﻦ ﻓﻮزان اﻟﻔﻮزان‬

My question is: What is the ruling on finding money on the street, is one
allowed to keep it?
This question has to do with al-luqatah, which is one of the categories of

Islamic jurisprudence or fiqh. Al-luqatah is property that has gone missing
from its owner. This pure religion teaches that property is to be protected
and preserved, and that the property of the Muslim is sacred and is to be
protected. This includes al-luqatah or lost property.
If property goes missing from its owner, it has to be one of the following
three scenarios:
*The first scenario: it is something to which most people would not at-
tach much value, such as a whip, or a loaf of bread, or some fruit, or a
stick. In these cases, the person who finds the property may keep it and
use it without having to announce it, because of the report narrated by
Jaabir, who said: “The Messenger of Allaah (peace and blessings of Allaah
be upon him) made exceptions in the case of a stick or a whip or a rope
that a man picks up.” (Reported by Abu Dawood).
*The second scenario: (animals) that are unlikely to be harmed by small

predators, either because of their size, such as camels, horses, cattle and
mules, or because they can fly, like birds, or because they move swiftly,
like gazelles, or because they can defend themselves with their fangs, like
leopards. This is the category which it is haraam to keep. These things do
not become the property of the finder after he announces it for a year,
because when the Prophet (peace and blessings of Allaah be upon him)
was asked about a lost camel, he said: “What has it got to do with you? It
has its water, it can walk to find water and it can eat trees until its owner
finds it.” (Agreed upon).
‘Umar said, “Whoever takes a lost animal is misguided” i.e., he is a sinner.

The Prophet (peace and blessings of Allaah be upon him) ruled in this
hadeeth that the lost animal should not be taken, it should be left to find
its own water and to eat from the trees until its owner comes across it.
2
This also applies to large implements, such as big pans, wood, iron and
anything that can be left alone without getting damaged. Such things can
hardly be lost and cannot move from where they are, so it is haraam to
take them just as it is haraam to take lost large animals, and in fact it may
be more haraam to do so.
*The third scenario: any other kind of lost property, such as money, lug-
gage, and any animals that need to be protected from small predators,
such as sheep, young camels and calves. If the one who finds them can
trust himself not to harm or damage these things, then it is permissible
for him to pick them up. These things are of three types:
-The first type: animals that are eaten, such as young camels, sheep,
chickens, the one who finds these must do what is in the best interests of
the owner, which may be one of three things:
He can eat it, in which case he owes the price of the animal straight away.
He may sell it and keep the price of it to give to the owner once he has
claimed it by describing the animal.
He may keep it and spend on it from his own wealth, but he does not own
it, and he can claim back what he has spent on it if the owner comes and
claims the animal back, because when the Prophet (peace and blessings
of Allaah be upon him) was asked about the sheep, he said: “Take it, be-
cause either it is for you, or your brother, or the wolf.” (Agreed upon).
The meaning is that the sheep is weak and is vulnerable to attack, so ei-
ther you take it, or your brother takes it, or the wolf will eat it.
Ibn al-Qayyim said in his discussion of the hadeeth: “This includes permis-
sion to take lost sheep, and if the owner of the sheep does not come to
claim it, then it belongs to the one who found it. Then he has the choice
to eat it immediately, and then he will owe the price of it, or he can sell it
and keep the price, or he can keep it and spend on it from his own mon-
ey. The scholars agreed that if the owner comes before the finder eats it,
he has the right to take it.”
-The second type: things that could become spoiled, such as watermelons
and fruits. The finder in this case should do what is in the owner’s best
3
interests, whether he is eating it and paying for its value, or selling it and
keeping its price until the owner comes.
-The third type: all other kinds of wealth that are not covered by the first
two types, such as money and vessels. All of these must be kept as a trust
and announcements should be made in the places where people gather.
It is not permissible for anyone to pick up any kind of lost property unless
he can be sure that he will deal with it properly and that he is able to
make the necessary announcements, because of the hadeeth of Zayd ibn
Khaalid al-Juhani (may Allaah be pleased with him), who said: “The Mes-
senger of Allaah (peace and blessings of Allaah be upon him) was asked
about lost gold and silver. He said, ‘Know the details of the purse and the
string, then announce it for a year. If no one claims it, then dispose of it,
and it is like a trust in your hands. Then if the owner comes along some
day, give it to him.” He was asked about the sheep, and he said, “Take it,
because either it is for you, or your brother, or the wolf.” He was asked
about lost camels, and he said, “What has it got to do with you? It has its
water, it can walk to find water and it can eat trees until its owner finds
it.” (Agreed upon).
The meaning of the phrase “Know the purse and the string” refers to the
kind of purse or wallet that money is kept in and the way it is fastened or
tied up.
The meaning of the phrase “then announce it for a year” is that it should
be mentioned to people in the places where they gather, such as in mar-
ket places and by the doors of the mosque etc. “A year” means for one
full year. In the first week after it is found, it should be announced every
day, because it is more likely that the owner will come in that first week.
After that it should be announced as often as is customary among the
people.
This was the method of announcing lost property in the past. Nowadays
people should make lost and found announcements in whatever way is
appropriate. What matters is achieving the desired result, so one must do
whatever it takes to return property to its rightful owner.
4
The hadeeth indicates that it is obligatory to know exactly what the lost
property is. The phrase “Know the purse and the strings” indicates that it
is obligatory to know what it looks like, so that if the owner comes and
describes it properly, it can be given to him, but if his description is at
odds with the true description, then it is not permissible to give it to him.
The phrase “If no one claims it, then dispose of it” indicates that the find-
er takes possession of the property after one year has passed and after
announcing it, but he should not dispose of it before he knows exactly
what it is, i.e., until he knows “the purse and the string”, and he knows its
value, nature and description. If the original owner comes along some
time later, and describes it accurately, he should then give it to him, be-
cause the Prophet (peace and blessings of Allaah be upon him) said: “If
someone comes looking for it some day, then give it to him.”
The above discussion makes it clear that there are certain obligations
with regard to lost property:
When it is found, the finder should not take it unless he is certain that he
can be trusted to keep it and is able to make the necessary announce-
ments until he finds the owner. Whoever does not feel that he can trust
himself to do this is not allowed to pick it up. If he does pick it up, then he
is like one who takes something wrongfully, because he took the property
of someone else in a manner that is not permissible, and because by tak-
ing it he is causing the property of another person to be lost.
Before he takes it, he must be sure of its exact details, by knowing its
“purse and string”, and its value, type and appearance. What is meant by
its “purse” is to know the appearance of the container it is in, whether it
is a bag or a cloth, and what is meant by its “string” is what it is tied up
with, because the Prophet (peace and blessings of Allaah be upon him)
commanded this, and a command implies that something is obligatory.
It must be announced for a whole year, every day in the first week and
then as frequently as is customary. In such announcements one can say
for example, “Who has lost something?” and so on. The announcements
should be made in places where people gather, such as in marketplaces
or at the doors of mosques at prayer time. Announcements should not be
made in the mosques themselves, because the mosques are not built for
5
that, and the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever hears a man making an announcement about lost property in
the mosque, let him say, ‘May Allaah never return it to you!’”
If someone comes looking for it and describes it properly, it must be given

to him without asking him for proof or to swear an oath, because of the
command of the Prophet (peace and blessings of Allaah be upon him) to
that effect, and because his precise description is sufficient in the place of
proof or an oath. Indeed, his description may be clearer and more honest
than proof or an oath. He should also be given any increase, whether
attached or separate. But if he is not able to describe it, then it should not
be given to him, because it is a trust in the hands of the finder, and it is
not permissible for him to give it to someone who cannot prove that he is
the owner.
If the owner does not come forward after it has been announced for an
entire year, it becomes the property of the finder, but before he disposes
of it he must be sure of its exact description, so that if the original owner
comes along some day and describes it, he can give it back to him if it is
still there, or he can give him something else if it is no longer there, be-
cause his possession of it is limited and expires when the original owner
comes along.
Note: it is part of the Islamic teachings on lost property that we should

understand how Islam pays attention to the issue of ownership and the
sanctity of the Muslim’s property. From all of this we learn that Islam
urges us to cooperate in goodness. We ask Allaah to help us all to stand
firm in Islam and to die as Muslims.
*From al-Mulakhkhas al-Fiqhi by Shaikh Saalih ibn Fawzaan Aal Fawzaan,

p. 150.
6
She is confused about women’s rights in Islam
[English]
‫ﻋﻨﺪهﺎ إﺷﻜﺎﻻت ﻓﻲ ﺣﻖ اﻟﻤﺮأة ﻓﻲ اﻹﺳﻼم‬

By:
Source:
www.islam-qa.com

2009‐1430

She is confused about women’s rights in Islam
I am confused. All my life I interacted with others on the basis that I am a

human being before being female and the slave woman of Allah as much as I
could, and that based on this, whoever does good, whether male or female,
will be rewarded, and whoever commits sin will bear the burden of sin. But
after I got married I was surprised by some rulings which treat me as if I am
not human, because they treat me as if I am only an object for the enjoyment
of the man, such as the fact that the angels will curse me if I refuse intimacy
under any circumstances, at the time when he is under no such burden if he
refuses to have intercourse with his wife even if he does that to cause her
harm. So he gets the reward of doing charity if he has intercourse with her and
enjoys intimacy with her, and she will not have any reward, even if she
responds unwillingly. If he upsets me and humiliates me in front of people, I
have to make up with him and try to please him, otherwise the angels will
curse me. And of course I have no right to differ with his opinion or to argue
with him, and if I lose my temper I am not forgiven. And, as you have stated in
a fatwa, the reward for praying in congregation is only for men and not for
women. Is this what Allah has prescribed for us? Is this the fate of the Muslim
woman if she does well and does what is required of her? If she avoids sin,
she does not attain any virtue and if she falls short she is one of those who are
cursed and expelled from the mercy of Allah, and do I and the accursed Iblees
become the same?
I hope that you will pay attention to this question, because I am having doubts
about my religion. If this is what Allah has prescribed then we hear and obey
and there is no power and no strength except with Allah.
Praise be to Allah.
We are shocked by what the sister has mentioned in her question, that is not part
of the religion of Allah but she is attributing to it, and her belief in rulings for
which Allah has not sent down any authority, such as her saying that “after I got
married I was surprised by some rulings which treat me as if I am not human,
because they treat me as if I am only an object for the enjoyment of the man”!
We will respond by noting the following points:
Firstly:
Allah has honoured women greatly. He honours them as daughters, mothers and
wives, and gives them rights and virtues, and enjoins good treatment in ways
that are not shared by men in many cases.
2
Islam does not deny woman’s humanity. Rather it gives her, her rights and holds
her in high esteem. Women were treated as chattels and objects before Allah
honoured mankind with Islam. Women would be inherited like goods and
chattels, and could be left suspended, being neither married nor divorced. A
woman would have to wait for a year after her husband’s death, neither washing
nor going out of the house, until birds and animals would die from her foul
smell! Women were not allowed to inherit, let alone the fact that they could be
buried alive, and many other things.
Then Islam came and forbade burying females alive; it regarded that as murder,
which is a major sin. It forbade leaving women suspended as a result of vows or
making one's wife haraam by means of zihaar [a jaahili form of divorce in which
the husband said to his wife, ‘You are to me as my mother’s back’; intimacy thus
became forbidden, but the woman was not divorced completely and was not free
to enter into a new marriage - Translator]. Islam gave women their share of
inheritance, and stipulated an ‘iddah of four months and ten days after the death
of her husband, during which she could bathe, change her clothes and see other
women and her mahrams. It allowed women to buy, sell and own property, and
encouraged them to seek knowledge and call people to Allah. It commanded that
women should be honoured as wives and as mothers, and made the mother’s
rights three times greater than those of the father. And there are many other
ways in which Islam honoured women, which we have no room to discuss in
detail here; rather we just wanted to remind you of this. Please also see the
answer to question no. 21010 for more information.
Secondly:
The sister says in her question: “such as the fact that the angels will curse me if I
refuse intimacy under any circumstances”.
This is not correct. Rather the angels do not curse the wife who refuses to share
her husband’s bed unless she has no valid excuse. If she has an excuse – such as
being sick, or menstruating, or bleeding following childbirth (nifaas), or
observing an obligatory fast, then she is not cursed, rather her husband who calls
her to bed is sinning if he insists on calling her, or forces her when he knows of
her situation.
In question no. 33597 of this site it says:
A woman does not have the right to refuse her husband, rather she must respond
to his request every time he calls her, so long as that will not harm her or keep
her from doing something that is obligatory.
3
In question no. 9602 it says:
Ibn Hazm said:
It is obligatory on slave women and free women alike not to refuse their
masters or husbands if they call them, so long as the woman who is called is not
menstruating or sick in such a way that intercourse will be harmful to her, or
observing an obligatory fast. If she refuses with no excuse, then she is cursed.
Al-Muhalla, 10/40
This curse is limited to cases where the husband remains angry with her all
night. But if he calls her and she refuses, then he foregoes his right, then she is
not cursed.
Thirdly:
The sister says in her question, “at the time when he is under no such burden if
he refuses to have intercourse with his wife even if he does that to cause her
harm.” This also is not correct. Islam forbids harming others, which includes a
husband harming his wife by preventing her from breastfeeding her child, or
denying her, her right to intercourse and pleasure.
It says in the answer to question no. 10680 – in the context of discussing the
wife’s rights over her husband:
Not harming one’s wife.
This is one of the basic principles of Islam. Because harming others is haraam in
the case of strangers, it is even more so in the case of harming one’s wife.
It was narrated from ‘Ubaadah ibn al-Saamit that the Messenger of Allah (peace
and blessings of Allah be upon him) ruled, “There should be no harming nor
reciprocating harm.” (Narrated by Ibn Maajah,, 2340)
This hadith was classed as sahih by Imam Ahmad, al-Hakim, Ibn al-Salah and
others. See Khalaasat al-Badr al-Muneer, 2/438.
It says in the answer to question no. 5971:
It is not permissible for a man to forsake his wife and thus harm her, except in
the case of nushooz (rebellion) and disobedience. But he is not committing a sin
if he does not lie with her without intending to harm her, because the need is his
and depends on his desire and he cannot control his desire at will. If he forsakes
4
her, then he is a sinner because there should be no harming or reciprocating
harm. And Allah knows best.
Fourthly:
The sister says in her question, “So he gets the reward of doing charity if he has
intercourse with her and enjoys intimacy with her, and she will not have any
reward, even if she responds unwillingly”
This is also not correct. Rather the wife will be rewarded for intercourse in two
ways:
1 – Because she is the twin half of man in rulings and rewards, except those
where an exception is stated in the texts. Allah says (interpretation of the
meaning):
“So their Lord accepted of them (their supplication and answered them), Never
will I allow to be lost the work of any of you, be he male or female. You are
(members) one of another, so those who emigrated and were driven out from
their homes, and suffered harm in My Cause, and who fought, and were killed
(in My Cause), verily, I will expiate from them their evil deeds and admit them
into Gardens under which rivers flow (in Paradise); a reward from Allaah, and
with Allah is the best of rewards”
[Aal ‘Imraan 3:195]
2 – It is the cause of the husband being rewarded, and whoever is the cause of
another person being rewarded will share in the reward without that detracting
from his or her reward in the slightest.
It was narrated from Abu Dharr that some people from among the companions
of the Prophet (peace and blessings of Allah be upon him) said to the Prophet
(peace and blessings of Allah be upon him): “O Messenger of Allah, the rich
people will get more reward. They pray as we pray, and they fast as we fast, but
they give in charity from their excess wealth.” He said, “Has not Allah given
you things with which you can give charity? Every tasbeehah (saying ‘Subhaan
Allah (Glory be to Allah)’) is a charity. Every Takbeerah (saying ‘Allaahu akbar
(Allah is Most Great)’) is a charity. Every Tahmeedah (saying ‘al-hamdu-Lillaah
(praise be to Allah)’ is a charity. Every Tahleelah (saying ‘Laa ilaaha ill-Allaah
(there is no god but Allah)’) is a charity. Enjoining what is good is a charity.
Forbidding what is evil is a charity. Having intercourse (with one’s wife) is a
charity.” They said, “O Messenger of Allah, if one of us fulfils his desire, is there
reward in that?” He said, “Do you not see that if he does it in a haraam way he
5
will have the burden of sin? So if he does it in a halaal way, he will have a
reward for that.”
(Narrated by Muslim, 1006)
So the wife will be rewarded just as her husband will, just as she is sinning if she
fulfils her desires in a way that is haraam, just as is the case with the husband.
Imaam al-Nawawi (may Allah have mercy on him) said:
“The phrase, ‘Having intercourse is a charity’ – the word bud’ (translated here
as ‘having intercourse’) may mean intercourse, or it may refer to the private
part itself…
This indicates that permissible actions may become acts of worship, if there is a
sincere intention. Intercourse may be an act of worship if the intention behind it
is to fulfil the rights of one's wife, to treat her kindly as enjoined by Allah, to
seek a righteous child, to keep oneself or one’s wife chaste, to prevent both
partners from looking towards or thinking of haraam things, and other good
intentions
Fifthly:
The sister says in her question: “If he upsets me and humiliates me in front of
people, I have to make up with him and try to please him, otherwise the angels
will curse me”.
This also is not correct. The curse applies in the case of a woman who refuses to
come to her husband’s bed with no excuse, when her husband stays angry with
her all night – as explained above –
But if the husband humiliates her, then he is undoubtedly sinning by doing that,
and sharee’ah allows her to answer him back in a manner that befits his
wrongdoing.
“And indeed whosoever takes revenge after he has suffered wrong, for such
there is no way (of blame) against them”
[al-Shore 42:41]
i.e., there is no sin on them.
6
The word man (whosoever) here is general in meaning and includes women too.
Or if she is patient in bearing harsh words and mistreatment, seeking reward

with Allah, she will earn a more complete and better reward.
So what he must do is to make up with her and try to please her, not the other
way round. If a person does wrong, in order for his repentance to be complete he
must try to please the one who has been wronged, with apologies and kind
words.
Sixthly:
The sister says: “And of course I have no right to differ with his opinion or to
argue with him, and if I lose my temper I am not forgiven.”
This is not correct. It is permissible for a women to argue with her husband and
to have a different opinion, but she does not have the right to refuse to do what
he tells her to do – even if she objects to it – so long as he does not tell her to
commit sin, because there is no obedience to anyone if it involves disobedience
towards the Creator. This is part of the qiwaamah (role of protector and
maintainer) that Allah has given to the husband in return for the obligation to
spend on his wife, protect her and take care of her. Allah says (interpretation of
the meaning):
“Men are the protectors and maintainers of women, because Allah has made one
of them to excel the other, and because they spend (to support them) from their
means”
[al-Nisa’ 4:34]
It is narrated that the women of the Sahaabah used to argue and debate with
them, and indeed this is the way in which the Mothers of the Believers [i.e., the
Prophet’s wives] used to act with our Prophet (peace and blessings of Allah be
upon him), as ‘Umar ibn al-Khattaab said to the Prophet (peace and blessings of
Allah be upon him): “We Quraysh used to control our women, but when we
came to the Ansaar we found that they were a people who were controlled by
their women. So our women started to adopt the ways of the Ansaari women. I
got angry with my wife and she argued with me and I did not like her arguing
with me. She said, ‘Why do you object to me arguing with you? By Allah, the
wives of the Prophet (peace and blessings of Allah be upon him) argue with
him…’” Narrated by al-Bukhari, 4895; Muslim, 1479.
Al-Haafiz ibn Hajar said – discussing the lessons to be learned from this hadith –
7
“This indicates that being harsh with women is something blameworthy, because
the Prophet (peace and blessings of Allah be upon him) adopted the way of the
Ansaar with their women and forsook the way of his people.”
Fath al-Baari, 9/291
With regard to what the sister mentioned about not being forgiven for any loss of
temper or irritation on her part, this is not right at all, because there are some
kinds of irritation for which a person will not be taken to task if he does not
speak of them or act upon them, because the Prophet (peace and blessings of
Allah be upon him) said: “Allah will forgive my ummah for that which crosses
their minds, so long as they do not speak of it or act upon it.” And there are some
which a person cannot help at all, because of intense anger, etc, which is beyond
his or her control. At the end of Soorat al-Baqarah is mentioned the du’aa’ of the
believers (interpretation of the meaning):
“Our Lord! Put not on us a burden greater than we have strength to bear”
[al-Baqarah 2:286]
and it is proven in the Sunnah that Allah has answered this du’aa’ and said, “I
will do that.”
Seventhly:
The sister says in her question: “as you have stated in a fatwa that the reward for
praying in congregation is only for men and not for women”.
This also is not correct. Rather what we said – based on the ahadith of the
Prophet (peace and blessings of Allah be upon him) – is that the twenty-seven-
fold reward is for men only, because they are the ones for whom prayer in
congregation is enjoined, not women. Prayer is congregation is mustahabb for
women, but we cannot be certain that women will get the twenty-seven-fold
reward. It is permissible for women to attend the prayers in the mosque, and it is
not permissible for men to forbid them to go. If they go and pray with (the men),
they will have a share of the reward for praying in congregation.
Nevertheless, based on the sahih ahadith, if a woman prays in her house, she is
doing that which is better for her than the reward for praying in the mosque.
It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allah be
upon him) said: “Do not prevent your women from coming to the mosques,
although their houses are better for them.”
8
Narrated by Abu Dawood, 567; Ahmad, 5445 – this version narrated by Ahmad.
‘Abd al-‘Azeem Abaadi said:
“Their houses are better for them” means that their praying in their houses is
better for them than praying in the mosques, if only they knew that, but they do
not know that, so they ask to go out to the mosques and think that the reward for
going to the mosque is greater. The reason why their praying in their houses is
better is because they are safer from fitnah (temptation). This ruling is even more
necessary because of the tabarruj (wanton display) and adornment that have
become prevalent among women.
‘Awn al-Ma’bood, 2/193.
Eighthly:
The sister says in her question: “Is this the fate of the Muslim woman if she does
well and does what is required of her? If she avoids sin, she does not attain any
virtue and if she falls short she is one of those who are cursed and expelled from
the mercy of Allah, and do I and the accursed Iblees become the same?”!
This is thinking badly of Allah, and what you say is not correct at all.
“Whoever works righteousness, whether male or female, while he (or she) is a

true believer (of Islamic monotheism) verily, to him We will give a good life (in
this world with respect, contentment and lawful provision), and We shall pay
them certainly a reward in proportion to the best of what they used to do (i.e.,
Paradise in the Hereafter).”
[al-Nahl 16:97]
“So their Lord accepted of them (their supplication and answered them), Never
will I allow to be lost the work of any of you, be he male or female. You are
(members) one of another, so those who emigrated and were driven out from
their homes, and suffered harm in My Cause, and who fought, and were killed
(in My Cause), verily, I will expiate from them their evil deeds and admit them
into Gardens under which rivers flow (in Paradise); a reward from Allah, and
with Allah is the best of rewards”
[Aal ‘Imraan 3:195]
9
“Verily, the Muslims (those who submit to Allah in Islam) men and women, the
believers men and women (who believe in Islamic Monotheism), the men and the
women who are obedient (to Allah), the men and women who are truthful (in
their speech and deeds), the men and the women who are patient (in performing
all the duties which Allah has ordered and in abstaining from all that Allah has
forbidden), the men and the women who are humble (before their Lord -- Allah),
the men and the women who give Sadaqaat (i.e. Zakaah and alms), the men and
the women who observe Sawm (fast) (the obligatory fasting during the month of
Ramadan, and the optional Nawafil fasting), the men and the women who guard
their chastity (from illegal sexual acts) and the men and the women who
remember Allah much with their hearts and tongues. Allah has prepared for
them forgiveness and a great reward (i.e. Paradise)”
[al-Ahzaab 33:35]
With regard to the sister’s saying that if she falls short, she and Iblees would be
the same, this is an exaggeration and there is no need for this; and it is an
unacceptable comparison, because the curse of Allah to Iblees is the eternal curse
for which no repentance will be accepted, and it cannot be compared to the curse
that applies in the case of a Muslim who believes in Allah alone and submits to
Him, but commits some major sins.
The clear verses and words that we have quoted are sufficient to explain the
error of what you say. We ask Allah to help you to understand Islam properly
and to make you steadfast in adhering to goodness and true guidance.
At the end of this response, we should not forget to praise our sister for her
frankness in asking about the doubts about some Islamic matters that the
Shaytan has thrown into her heart which, if she had kept them to herself, could
have spoiled her religious commitment and generated waswaas (whispers from
the Shaytan) which could have caused a great deal of trouble in her life. Asking
such questions dispels confusion and dispels doubt from one’s heart.
But when asking such questions, that should be done with more in a more
appropriate manner, when asking about the wisdom of Allah in what He
prescribes, and the questioner should avoid everything that may be taken as
objecting to the rulings, because the human mind is incapable of comprehending
the greatness of Allah’s wisdom and the vastness of His bounty towards His
creation.
We also appreciate our sister’s acceptance of and submission to the laws of Allah,
as she says, “If this is what Allah has prescribed then we hear and obey”. This is
how the believer should be.
10
We ask Allah to make us steadfast in adhering to His religion, and to guide us.
11
She is studying in a mixed university and she wants to
leave it and wear niqab even though her parents object
[English]
‫ﺗﺪرس ﻓﻲ ﺟﺎﻣﻌﺔ ﻣﺨﺘﻠﻄﺔ وﺗﺮﻳﺪ ﺗﺮآﻬﺎ وﻟﺒﺲ اﻟﻨﻘﺎب ﻣﻊ رﻓﺾ واﻟﺪﻳﻬﺎ‬

By:
Source:
www.islam-qa.com

2009‐1430

She is studying in a mixed university and she wants to
leave it and wear niqab even though her parents object
I have proposed to a girl who is studying with me in college. I have

completed my studies, and I am now saving up by Allah's grace so that I can
get married, but she is still studying. We agreed that she would put on niqab
after we got married, but there is a great deal of harassment for any
manifestation of commitment to Islam. They harass her on her way to the
college but we are still very keen for her to wear niqab. We are very confused,
especially in the light of this turmoil, and the situation is as you know.
As she is about to finish her studies, her decision to give up her studies and
put on niqab has met with strong objections from her parents.
I hope that you will advise us, because we have great confidence in you,
especially as her study requires her to go to the college regularly.
The second matter is that I am now working in a company that specializes in

web design. Praise be to Allah, I have not encountered any problems except
that most of the time we use computer programs. All that I am afraid of is that
my earning from this may be haraam -- Allah forbid -- although the company
is not able to buy the rights to these programs?.
Praise be to Allah.
Firstly:
We ask Allah to protect you and keep you and increase you in faith and
guidance, and we say: May Allah love you for Whose sake you love us.
Secondly:
Women are required to cover their entire bodies in front of non-mahram men,
because of the evidence that we have previously discussed in the answer to
question number 11774.
Thirdly:
It is haraam for men and women to mix in educational institutions and

elsewhere, because of what that leads to of falling into many things that are
2
forbidden in sharia, and because of the evils that result from it. See the answer
to question number 1200 and 103044.
Fourthly:
Because of the situation in which Muslims are living in your country, and the
open war against niqab and hijab, and because of what you have mentioned
about the parents refusing to let their daughter give up her studies and
because she is about to finish her studies, then we hope that there will be no
blame on her if she continues her studies, whilst striving to reduce the evil as
much as possible. So she should not converse with men, or give anyone any
reason to speak to her or get to know her, and she should not go out to the
University except when she has to.
See the answer to question number 113431.
Fifthly:
It is not permissible to copy discs whose authors have not given permission to
copy them, so as to protect copyright, which is a legitimate right which it is
not permissible to transgress against, and in accordance with the conditions
agreed to by both parties to the transaction, unless the discs belong to a
company in a country which is in a state of war against the Muslims, in which
case there is nothing wrong with it, or the copy is for personal use, especially
when the original is not available and one cannot afford to pay for it.
See the answer to question number 72848.
We ask Allah to guide us and you, and to make us and you steadfast.
3
She wants to run away from her father who hits her
[English]
‫ﺗﺮﻳﺪ اﻟﻬﺮب ﻣﻦ واﻟﺪهﺎ اﻟﺬي ﻳﻀﺮﺑﻬﺎ‬

By:
Source:
www.islam-qa.com

2009‐1430

She wants to run away from her father who hits her
I would be grateful if you answer my problem. My 16 year old female cousin

lives currently in the US with her parents & older brother. As due to the
country's law no one can hurt her, but her family is planning to go to their
homeland for a visit and she is sure that her father will hit her & her mother,
as he did before, or marry her of without her consent. Her father's side of the
family will do nothing & her brother joins in hitting her. I or my family can do
nothing to stop this. She is so sure that they will abuse her that she plans to
runaway prior to their departure, live with a female friend & never return. I
told her that this is against our religion but she wiling to take the risk of living
on the street than being alone with her father. If I tell my family she will never
trust me. Only you can tell me what a Muslim girl is to do. Please reply before
its to late.
Praise be to Allah.
It is not permissible for your cousin to run away from her family and live
with another family, because that involves disobeying her parents and
upsetting them and damaging their reputation. Moreover her living with a
strange family will pose a great danger to her and her religious commitment.
No matter how badly she is treated by her family that cannot compare with
what she is planning to do. No woman follows this course but she goes astray
and loses her religious commitment. That is the punishment for disobeying
her parents that comes in this world, before the Hereafter. The Prophet (peace
and blessings of Allah be upon him) said: “Two things for which the
punishment is hastened in this world: injustice and disobedience to parents.”
Narrated by al-Haakim and classed as sahih by al-Albaani in Sahih al-Jaami’,
no. 2810.
She may come to regret it at the time when regret will be to no avail, when
her father or mother dies angry with her.
So she must go back to her family and honour her father and treat him kindly.
If he causes some annoyance let her bear it with patience and seek reward.
She should understand that the fire of this world is not like the Fire of the
Hereafter, and that no matter what hardships she endures in this world, if she
earns the pleasure of Allah and enters Paradise, she will indeed have
succeeded, and no matter what comforts of this life she enjoys, if she then
incurs the wrath of Allah and enters His Fire, she will indeed be doomed.
She should regard the harm that her family does her as being like a sickness
that cannot be warded off. She does not know, perhaps she may suffer
diseases and pains that are many times worse than that harm, as a
2
punishment for her disobedience and her living with someone other than her
family.
She should strive to make du’aa’ and turn to Allah, asking Him to guide her
parents and her brother, and to help her to find a righteous husband.
If her parents insist on marrying her to someone who is not suitable for her,
she may refer the matter to the sharee’ah court; the same applies if her father
refuses to marry her to a compatible man who comes to propose marriage to
her.
She does not have the right to arrange her own marriage without the
permission of her wali (guardian). If she does that her marriage is invalid
because the Prophet (peace and blessings of Allah be upon him) said: “There
is no marriage except with a wali.” Narrated by Abu Dawood, 2085; al-
Tirmidhi, 1101; Ibn Maajah, 1881, from the hadith of Abu Moosa al-Ash’ari;
classed as sahih by al-Albaani in Sahih al-Tirmidhi.
And the Prophet (peace and blessings of Allah be upon him) said: “Any
woman who gets married without the permission of her wali, her marriage is
invalid, her marriage is invalid, her marriage is invalid. If the marriage has
been consummated, the mahr is hers because she has allowed the man to be
intimate with her. If there is a dispute, then the ruler is the wali of the one
who has no wali.” Narrated by Ahmad, 24417; Abu Dawood, 2083; classed as
sahih by al-Albaani in Sahih al-Jaami’, no. 2709.
The point is that you should strive to advise your cousin of what we have said
here. If she insists on running away from her family, you have to tell them
about that, so as to prevent this great evil from happening, even if that leads
to her not trusting you in the future. Denouncing evil is obligatory upon the
one who is able to do it, and what you do will be good for her.
Her father should also be advised and reminded of Allah, and warned against
mistreating his children unlawfully. This is the kind of wrongdoing which
will be darkness on the Day of Resurrection.
3
She found out after marriage that her husband is a
Raafidi (Shi’i). What should she do?
(English)
‫ﻣﺎذا ﺗﻔﻌﻞ اﳌﺮأة ﻟﻮ اﻛﺘﺸﻔﺖ أن زوﺟﻬﺎ راﻓﻀﻴﺎ ؟‬
Muhammad Ibn Saleh Al Munajjid

I got married 1 year ago. Only two months ago I found out that my hus-
band is Shiite! He believes in their beliefs and follows “Al-Kaafi”! I do
not know what to do, is my marriage valid? Please help me I do not
want to shock my family before I know the ruling on this marriage. Fat-
was are so many on the Internet, but my case is special.
Firstly:
We are amazed that people can give their daughters in marriage to fol-
lowers of innovation and misguidance and deviance, and even to heretics
and kaafirs. But our amazement is reduced when we realize that people
are ignorant of these misguided beliefs and the fact that they are con-
trary to the beliefs of Ahl al-Sunnah wal-Jamaa’ah. Our amazement is also
reduced when we realize that there are fatwas of ignorance and misguid-
ance that are widespread among the people, not only from over-lenient
Shaikhs who regard it as permissible to give a Sunni woman in marriage
to a Sufi or Shi’i, but also from heretics who disguise themselves as men
of religion and knowledge who issue fatwas permitting marriage of a
Muslim woman to a kaafir!
The chronic problem here is that when people are ignorant about their
religion and are heedless about the laws of Islam, they do not care much
about the issue of marriage and do not think to ask a suitor about his
religion and check on him. Rather all their concern is about worldly inter-
ests and living standards. They accept the one who suits them with regard
to that, and they ignore his misdeeds, and they reject the one who does
not suit them, even if he is good and righteous, and fasts and prays at
night a great deal.
With regard to your marriage to this Raafidi (Shi’i), it is an invalid mar-

riage and is abrogated according to sharee’ah, so long as this man be-
lieves in the misguidance and heresy that is in al-Kaafi (a Shi’i book).
You and your family must strive for a separation between you and him. If
this annulment does not come about easily, then ask him for a divorce. If
he refuses and there is no one who can apply the laws of Allaah with re-
2

gard to this marriage, then you may separate from him by means of khu-
la’, giving him whatever he wants of money, such as giving up the de-
ferred portion of the mahr, or returning all or part of what he gave to
you, and thus ransom yourself from him.
The scholars of the Standing Committee were asked:
Allaah decreed that a Kurdish man who claims to be a Sunni and is out-
wardly righteous should propose marriage to me. His name is Haydar
‘Abd al-Husayn al-Jaabiri. He accompanied my father for several
months, during which he was hosted by my father. During this period he
was of good character and religiously committed, and he presented
himself to my father as being a Sunni, and he attacked the Shi’ah open-
ly. Based on what my father saw of his righteousness and piety, my fa-
ther agreed to give me in marriage to him. After the marriage contract
was done and he consummated the marriage with me, he announced
that he was not a Sunni; rather he was a fanatical Shi’i. When we asked
him to come back to Islam and to the way of Ahl al-Sunnah wal-
Jamaa’ah, and we put pressure on him, he said: I am neither Sunni nor
Shi’i, I am a communist! (i.e., an atheist).
Respected mufti, my question is: What is the shar’i ruling on my staying

with this man in this situation, especially since I hated him since he dis-
closed his hateful secret to us, and he deceived us in the past by making
us think that he was a Sunni Muslim. What is the way to annul this mar-
riage contract? How can I annul it, especially since I live in a non-Muslim
country?
They replied:
It is not permissible to give the daughters of Sunni families in marriage to

the sons of Shi’is or Communists. If the marriage takes place, it is invalid,
because it is well known that the Shi’ah offer supplication (du’aa’) to Ahl
al-Bayt (the Prophet’s family) and seek help through them, and this is
major shirk; and the communists are atheists and have no religion at all.
You have to go back to your family and not allow this man to be intimate
with you, and you have to refer the matter to the authorities in your own
country.
3

Shaikh ‘Abd al-‘Azeez ibn Baaz, Shaikh ‘Abd al-‘Azeez Aal al-Shaikh, Shaikh
‘Abd-Allaah ibn Ghadyaan, Shaikh Saalih al-Fawzaan, Shaikh Bakr Abu
Zayd
Fataawa al-Lajnah al-Daa’imah (18/298-300)
See also the answer to questions no. 44549 and 4569.
Secondly:
The book al-Kaafi contains kufr and heresy. It is the primary reference of
the Shi’ah madhhab. See the answer to question no. 111952.

Should she go to the church with her mother to
make her happy?
(English)
‫ﻫﻞ ﳍﺎ ﺃﻥ ﺗﺬﻫﺐ ﻣﻊ ﺃﻣﻬﺎ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﻟﺘﺴﻌﺪﻫﺎ ﻭﺗﺮﺿﻴﻬﺎ؟‬



My mother is having health problems and she requested me to go to
church and pray for her there that she will get better since I stopped
going to church with her and my father for few months now. When I
stopped, they were very upset at first and seemingly like every single
Sunday comes up, they expected highly that I would get dressed and go
with them, but I never did. So, is it permissible to go to church with the
intention just to make them happy, especially my mother?
Firstly:
With regard to a Muslim merely entering a Christian church, there is a

difference of opinion among the scholars. The majority is of the view that
it is forbidden, but some of the Hanbalis said that it is makrooh (disliked),
whereas others said that it is permissible. This has been discussed in the
answer to question number 111832, where we determined that the most
correct view is that it is makrooh.
But we should differentiate between going to churches in cases where

there is no kind of veneration or respect of them and of their religion, and
going to churches in cases where that is the case.
In the answer to question number 82836, we mentioned some of the

negative consequences involved in going to churches to hold academic
meetings, and we have also pointed out that we should avoid calling
people to Islam in the churches if the aim behind that is to humiliate the
Muslim. See the answer to question number 11232.
The disapproval of going to churches, or the permission to enter them,

includes those who go there to listen to what they recite of the distorted
Bible or their claim that God has a son, and fabricate laws and regulations
that are not part of the revelation. Rather with regard to these matters,
there is no doubt that they are forbidden, and it is not permissible for
anyone to attend these in order to be nice or to please anyone, even if
they are our parents. This has already been quoted from the scholars of
the Standing Committee in the first question referred to above. Entering
2

churches in such cases is permissible in cases of necessity, such as when a
Muslim is forced to do so in a real sense by another party, whether it is an
individual or a group that is able to punish him in a manner that he can-
not bear. If he can get out of going to the church, then it is not permissi-
ble for him to continue doing so.
Secondly:
What we think in your case is that you are not being forced; rather it is for
the purpose of pleasing your parents. Based on that, we do not think that
you should go to the church with them.
What we advise you to do in this situation is:
1. Be kind and gentle in your dealings with your parents, show the great-
est respect, take care of them and look after them, especially your sick
mother. By means of this treatment, you can make them forget about
forcing you to go to the church with them, let alone get angry with you
for not going.
2. Give an appropriate excuse which will not make them be angry with
you, such as staying home to study, or to receive a guest or friend, or
other acceptable excuses.
3. Avoid attacking their religion directly, or making fun of what is said in

the church.
4. Try to divert them from going there, whilst offering a convincing

excuse, which is the fact that huge numbers of their fellow Christians do
not go to church. It is better to offer statistics concerning that, that have
to do with your country.
5. Do not fall short in calling them to Islam in a kind manner, by means of

booklets, cassettes, visiting Islamic websites, and Islamic satellite chan-
nels such as the al-Huda channel in English.
6. Be patient and seek reward with Allaah for whatever of harsh treat-
ment you receive from them, or anger, because of your not going with

them. We ask Allaah to make that weigh heavily in your balance on the
Day that you meet Him.
7. Always say du’aa’ for them to be guided, and seek the good times for
supplication, such as the last third of the night, and strive to do so in the
best of situations for the believer, which is whilst prostrating in prayer.
We ask Allaah to help you in your difficulty, and to make you steadfast in
adhering to truth and guidance, and to guide your parents and honor you
with seeing them as Muslims and as believers in the Oneness of their
Lord, may He be exalted, and to admit you all to His Paradise.
We welcome your correspondence with us and hope to hear good news

from you with your parents. May Allaah decree guidance for them and we
hope to hear this good news.
And Allaah is the source of strength

Sincerity in Hajj
(English)
‫اﻹﺧﻼص ﰲ اﳊﺞ‬
Muhammad ibn Saleh Al ‘Uthaymeen
‫ﳏﻤﺪ ﺑﻦ ﺻﺎﻟﺢ اﻟﻌﺜﻴﻤﲔ‬
http://english.islamway.com

Question:
How can the pilgrim be sincere towards Allaah in performing the ri-
tuals? If he wants to do business and seek to earn a living as well as
doing Hajj, does that mean that he is not being sincere towards Allaah?
Answer:
Praise be to Allaah. Sincerity (ikhlaas) is a necessary condition in all acts

of worship, and no act of worship is valid if anything or anyone is asso-
ciated with Allaah.
Allaah says (interpreta-
1."So whoever hopes for

the Meeting with his
Lord, let him work
righteousness and asso-
ciate none as a partner in
the worship of his Lord”
[al-Kahf 18:110]
2. “And they were

commanded not, but that
they should worship
Allaah, and worship none
but Him Alone (abstain-
ing from ascribing partners to Him), and perform As-Salah (prayer) and
give Zakaah, and that is the right religion” [Al-Bayyinah 98: 5]
So worship Allaah (Alone) by doing religious deeds sincerely for Allaah’s

sake only.
3. “Surely, the religion (i.e. the worship and the obedience) is for Allaah
only” [al-Zumar39:2-3]
According to a saheeh hadeeth qudsi, the Prophet (peace and blessings of

Allaah be upon him) said: "Allaah, may He be blessed and exalted, says: ‘I
2

am so self-sufficient that I am in no need of having an associate. Thus he
who does an action for someone else’s sake as well as Mine will have that
action renounced by Me to him whom he associated with Me.’”
What is meant by sincerity towards Allaah in worship is that nothing

motivates the person to do that act of worship except love and veneration
for Allaah, and the hope for His reward and pleasure. Hence Allaah says of
Muhammad the Messenger of Allaah (peace and blessings of Allaah be
upon him):
"Muhammad is the Messenger of Allaah. And those who are with him are
severe against disbelievers, and merciful among themselves. You see them
bowing and falling down prostrate (in prayer), seeking Bounty from
Allaah and (His) Good Pleasure” [al-Fath 48:29 – interpretation of the
meaning]
No act of worship, whether it is Hajj or anything else, will be accepted if a

person is doing it to show off to other people, or he is doing it so that other
people will see him and say, "How pious So and so is, how much he
worships Allaah” and so on.
No worship will be accepted if the motivation behind it is to see places or

see people, or other such things that are contrary to sincerity. Hence the
pilgrims who go to the Sacred House must make their intention sincerely
for the sake of Allaah and not make it their intention to see the Muslim
world, or to do business, or so that it will be said that So and so goes for
Hajj every year, and so on.
There is nothing wrong with a person seeking the bounty of Allaah by

doing business whilst travelling to the Sacred House, because Allaah says
"There is no sin on you if you seek the Bounty of your Lord (during
pilgrimage by trading)” [al-Baqarah 2:198]
What goes against sincerity is when a person’s only intention is to busi-

ness and earn money. This is a person who seeks worldly gain by doing
actions that have to do with the Hereafter. This means that the act of
worship is invalid or that it is sorely lacking. Allaah says (interpretation of
3

the meaning):
"Whosoever desires (by his deeds) the reward of the Hereafter, We give
him increase in his reward, and whosoever desires the reward of this world
(by his deeds), We give him thereof (what is decreed for him), and he has
no portion in the Hereafter” [al-Shoora 42:20]
Fataawa Ibn ‘Uthaymeen, 21/18.

IslamQa.Com

Solution to the Palestinian issue
(English)
‫ﻧﺤﻮ ﺣﻞ ﻟﻠﻘﻀﻴﺔ اﻟﻔﻠﺴﻄﻴﻨﻴﺔ‬
Abdul Aziz ibn Baaz

‫ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎز‬

What is the way of solving the Palestinian issue which becomes more
complicated each day?
The Muslim is deeply grieved and filled with sorrow as the Palestinian
situation goes from bad to worse, and gets more complicated, until it has
ended up in the state we have seen in recent days, because of differences
among neighboring nations and their failure to stand together as one
against the enemy and their failure to adhere to the rule of Islam on
which Allaah has made victory dependent, and has promised those who
adhere to it that they will gain power and become powerful in the land,
and has warned of grave danger and a severe punishment, if the neigh-
boring nations do not hasten to unite once more and adhere to the Islam-
ic ruling concerning this matter, which concerns them and the entire
Islamic world.
It is worth pointing out in this context that the Palestinian issue is an Is-
lamic issue, first and last, but the enemies of Islam are striving their ut-
most to remove it from the Islamic map and make the non-Arab Muslims
think that it is an Arab issue that does not concern the non-Arabs. It
seems that they have succeeded in that to some extent.
Hence I think that a solution cannot be reached in this matter unless it is

regarded as an Islamic issue and the Muslims cooperate to find a solution,
and wage an Islamic jihad against the Jews, until the land is given back to
its people and the Jewish immigrants go back to the countries from which
they came, and the original Jewish inhabitants stay in their towns under
Islamic rule, not communist or secular rule. In this manner truth will pre-
vail and falsehood will be defeated, and the people whose land it is will
return to their land under Islamic rule and none other. And Allaah is the
source of strength.
Majmoo’ Fataawa al-Shaikh Ibn Baaz, part 1, p. 125
2
Talking to One's Wife over the Internet and
Finding Pleasure in that
‫ﳏﺎﺩﺛﺔ ﺍﻟﺰﻭﺟﺔ ﻋﱪ ﺍﻻﻧﺘﺮﻧﺖ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺬﻟﻚ‬
2009 - 1430

‫} ﳏﺎﺩﺛﺔ ﺍﻟﺰﻭﺟﺔ ﻋﱪ ﺍﻻﻧﺘﺮﻧﺖ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺬﻟﻚ{‬
‫‪2009 - 1430‬‬
‫‪2‬‬

Islamhouse.com
I work in Saudi Arabia. Praise be to Allaah, I adhere to the Sunnah

as much as possible and I offer prayers regularly in the mosque, praise
be to Allaah. This is the first time that I have left my family behind, be-
cause of the children's schooling. When I talk to my wife over the Inter-
net (audio and visual), I sometimes ask her to show me part of her body,
and this causes intense sexual provocation which I cannot resist, so I
masturbate with my hand to ward off this desire. Does this come under
the heading of the verse “Except from their wives” [Al-Mu’minoon 23:6]
or of enjoying one’s wife? Please note that I am aware that masturba-
tion is haraam, but this is my wife whom I am looking at. What should I
do? Please advise me, may Allaah reward you with good.
It is permissible for a man to find pleasure in speaking to his wife and

looking at her or at her picture in a chat program, so long as he takes
precautions so that no one else can see or spy on him.
With regard to masturbation with the hand, the general principle is

that it is haraam, except in the case of one who fears that he may fall into
zina, in which case it is permitted.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
Is it permissible for a married couple to talk about sex on the telephone
and provoke one another until one or both of them reaches climax, with-
out using the hand because it is haraam? This happens because my hus-
band is always travelling and we only see one another every four
months.
He replied: There is nothing wrong with it; rather it is permissible.
Questioner: What if it involves using the hand?
Shaykh: Using the hand is subject to further discussion; it is only permiss-

ible if the person fears that he may fall into zina.

Islamhouse.com
Questioner: And without using the hand there is nothing wrong with it?
Shaykh: Yes, without using the hand there is nothing wrong with it; he
may imagine himself being intimate with her and there is nothing wrong
with that. End quote.
See also the answer to questions number 4807 and 329.

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*Q

The best way to call those who do not pray and to
deal with innovators
[English]
‫الطريقة املثىل لدعوة تارك الصالة والتعامل مع املبتدع‬
[ ‫] اللغة اإلجنليزية‬
By:
Source:
www.islam-qa.com
2009-1430

The best way to call those who do not pray and to
deal with innovators
What is the best way to call those who do not pray? What about innovators?.
Praise be to Allah.
Firstly:
We should consider the person being called to pray or to do other acts of worship, and
pay attention to the most effective means of encouraging him or warning him. The
general principle in Islam is to combine both approaches (encouraging and warning). It
is also important to pay attention to how receptive or otherwise the person being called
is, and whether he will be influences or put off by preaching.
Secondly:
The best way to call those who do not pray can be summed up as follows:
1 – Reminding them of the obligation of prayer and that it is the greatest of the pillars of
Islam after the Shahaadatayn (twin declaration of faith).
2 – Telling them some of the virtues of prayer, for it is the best of the duties that Allah
has enjoined on His slaves, and the best way by means of which a person may draw
closer to his Lord. It is the first of his religious affairs for which a person will be brought
to account. The five daily prayers are an expiation for whatever sins come in between
them, so long as he avoids major sins. A single prostration raises a person in status by
one degree, and erases one sin… and there are other virtues of prayer that have been
narrated. This may open his heart and perhaps prayer may become a source of delight,
as it was for the Prophet (peace and blessings of Allah be upon him).
3 – Telling them of the stern warnings that have been narrated concerning not praying,
and the different opinions of the scholars as to whether this consti tutes kufr (disbelief)
and riddah (apostasy). Islam does not give the one who does not pray the opportunity
to live freely among people, because in his case he must he invited to pray, and if he
persists in not praying, he is to be executed as an apostate according to the view of
Ahmad and those who agreed with him among the salaf (early generations of Islam); or
he is to be executed as a hadd punishment, according to the view of Malik and al-
Shaafa’i; or he is to be detained and imprisoned, according to the view of Abu
Haneefah. But no scholar says that he is to be left free. So it should be said to the one
2

who does not pray: are you happy that the scholars disagreed as to whether you are a
kaafir and whether you should be killed or imprisoned?
4 – Reminding them of the meeting with Allah, death and the grave, and what will
happen to the one who does not pray, namely a bad end and the torment of the grave.
5 – Explaining that delaying prayer until the time for it is over is a major sin:
“Then, there has succeeded them a posterity who have given up As-Salaah (the prayers)
[i.e. made their Salah (prayers) to be lost, either by not offering them or by not offering
them perfectly or by not offering them in their proper fixed times] and have followed
lusts. So they will be thrown in Hell”
[Maryam 19:59 – interpretation of the meaning].
Ibn Mas’ood said concerning al-Ghayy (translated here as “Hell”): it is a valley in Hell
that is very deep and has a foul taste.
And Allah says (interpretation of the meaning):
“So woe unto those performers of Salah (prayers) (hypocrites),
5. Those who delay their Salah (prayer from their stated fixed times)” [al-Ma’oon 107:4-
5]
6 – Explaining the serious implications of the view that they are kaafirs, such as their
marriages being rendered invalid, it being forbidden for them to remain with and be
intimate with their wives, and the fact that they will not be washed and prayed for after
they die. Among the texts that indicate that the one who does not pray is a kaafir is the
hadith in which the Prophet (peace and blessings of Allah be upon him) said: “Between
a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim, 82.
and he said: “The covenant that stands between us and them is prayer; whoever gives it
up is a kaafir.” Narrated by al-Tirmidhi, 2621; al-Nasaa’i, 463; Ibn Maajah, 1079.
7 – Giving them some booklets and tapes that deal with the subject of prayer and the
punishment of the one who does not pray or is careless concerning the prayer.
8 – Forsaking and shunning them if they persist in not praying.
With regard to innovators, the way in which we deal with them varies according to the
type of innovation involved. We should advise them and call them to Allah, and
establish proof against them, and refute their specious arguments. If the innovator
persists in his innovation he should be forsaken and shunned, if it is thought that this
3

will most likely benefit him. We have first to be sure that a person is an innovator
before resorting to these measures, and reference should be made to the scholars. We
should differentiate between the innovation and the one who practices it, because he
may have the excuse of ignorance or misunderstanding. For more details please see
Haqeeqat al-Bid’ah wa Ahkaamuhu by Sa’eed ibn Naasir al-Ghaamidi.

The hadith: “Conceal the engagement and
proclaim the marriage”
[English]
(‫ح‬
َ ‫ﻋ ِﻠﻨُﻮا اﻟ ﱢﻨﻜَﺎ‬
ْ ‫ ) أﺳﺮوا اﻟﺨﻄﺒﺔ وَأ‬: ‫ﺣﺪﻳﺚ‬
By:
Source:
www.islam-qa.com

2009‐1430

The hadith: “Conceal the engagement and
proclaim the marriage”
Is it forbidden for Muslims to declare the engagement (alkhotbah)? If yes,

who are the people supposed to know about the engagement? Are Close
friends allowed to know about it?
Praise be to Allah.
This hadith was narrated by al-Daylami in Musnad al-Firdaws, where it says:

“Announce the marriage and conceal the engagement.” This is a da’eef
(weak) hadith which was classed as such by al-Albaani (may Allah have
mercy on him) in al-Silsilah al-Da’eefah (2494), and in Da’eef al-Jaami’ al-
Sagheer, 922.
But the first part of it is sahih with the word “proclaim.”
Ahmad narrated from ‘Abd-Allaah ibn al-Zubayr (may Allah be pleased with
him) that the Prophet (peace and blessings of Allah be upon him) said:
“Proclaim marriages.” This hadith was classed as hasan by al-Albaani in Irwa’
al-Ghaleel, 1993.
Proclaiming marriages, in the sense of announcing them and publicizing

them, is obligatory according to the majority of scholars, indeed it is one of
the conditions of a marriage being valid, because the Prophet (peace and
blessings of Allah be upon him) said: “There is no marriage except with a wali
(guardian) and two witnesses of good character.” Narrated by al-Bayhaqi
from ‘Imraan and ‘Aa’ishah; classed as sahih by al-Albaani in Sahih al-Jaami’,
7557.
Some scholars regarded it as mustahabb to conceal the engagement for fear of

hasad (destructive envy) which could lead to trouble between the man and
the family of his fiancée, as stated in Haashiyat al-‘Adawi ‘ala Sharh
Mukhtasar Khaleel, 3/167.
This is supported by the words of the Prophet (peace and blessings of Allah
be upon him): “Seek help in meeting your needs by keeping quiet, for
everyone who is blessed is envied.” Narrated by al-Tabaraani; classed as
sahih by al-Albaani in Sahih al-Jaami’, 943.
This does not apply only to engagement, rather a person should not show
openly the blessings that Allah has bestowed upon him to one who will envy
him for that.
With regard to holding engagement parties, this is something that many

people do, and there is nothing wrong with that Insha Allah. But it should be
2
noted that we must adhere to the limits set by sharee’ah in these parties, so
there should be no free mixing of men and women, or use of musical
instruments apart from the daff, because the Prophet (peace and blessings of
Allah be upon him) allowed use of the daff in wedding parties.
And Allah knows best
3
The Sahih Sunnah is Wahy (Revelation) from Allah
[English]
‫ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺣﻲ ﻣﻦ ﺍﷲ‬
By:
Source:
www.islam-qa.com
2009-1430

The Sahih Sunnah is Wahy (Revelation) from Allah
Firstly: I apologize for asking such a question, and so that there will be no room for
doubt about my intention I will say that I bear witness that there is no god but Allah
and that Muhammad is the Messenger of Allah, and I am completely content with Allah
as my Lord, Islam as my religion and Muhammad (peace and blessings of Allah be
upon him) as my Prophet.
I am asking about the Sunnah, because there are many reports of a single hadith. For
example, we may find in Sahih al-Bukhari a hadith that appears in a form different than
that in which it appears in Sahih Muslim. Why isn’t the Sunnah like the Holy Qur’an?
What is the difference between the Sunnah and the Holy Qur’an? Is the Sunnah part of
the Wahy that was revealed to the Messenger (peace and blessings of Allah be upon
him) or is it just his words and deeds? Is it one of the characteristics of Prophethood or
what?.
Praise be to Allah.
Firstly:
It is essential that it should be established in the mind and heart of every Muslim that
the Sunnah – which is the words, deeds and approval that are attributed to the Prophet
(peace and blessings of Allah be upon him) – is one of the two parts of divine
Revelation that were revealed to the Messenger of Allah (peace and blessings of Allah
be upon him). The other part of the Revelation (Wahy) is the Holy Qur’an.
“Nor does he speak of (his own) desire.
4. It is only a Revelation revealed” [al-Najm 53:3-4]
It was narrated from al-Miqdaam ibn Ma’di Yakrib (may Allah be pleased with him)
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Verily I have been given the Qur’an and something similar to it along with it. But soon
there will be a time when a man will be reclining on his couch with a full stomach, and
he will say, ‘You should adhere to this Qur’an: what you find that it says is permissible,
take it as permissible, and what you find it says is forbidden, take it as forbidden.’ But
indeed, whatever the Messenger of Allah forbids is like what Allah forbids.”

Narrated by al-Tirmidhi (2664). He said: It is hasan ghareeb with this isnaad. It was
classed as hasan by al-Albaani in al-Silsilah al-Saheehah (2870).
This is what was understood by the righteous salaf (may Allah be pleased with them):
Hassaan ibn ‘Atiyah said in al-Kifaayah by al-Khateeb (12):
Jibreel used to bring the Sunnah down to the Prophet (peace and blessings of Allah be
upon him) as he used to bring the Qur’an down to him. End quote.
Narrated by al-Daarimi in his Sunan (588) and by al-Khateeb in al-Kifaayah (12). It was
attributed by al-Haafiz in al-Fath (13/291) to al-Bayhaqi, and he said: With a saheeh
isnaad.
The importance of the Sunnah is first of all that it explains the Book of Allah and is a
commentary on it, then it adds some rulings to those in the Book of Allah.
“And We have also sent down unto you (O Muhammad ‫ )ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬the Dhikr
[reminder and the advice (i.e. the Qur’an)], that you may explain clearly to men what is
sent down to them, and that they may give thought” [al-Nahl 16:44].
Ibn ‘Abd al-Barr said in Jaami’ Bayaan al-‘Ilm wa Fadlihi (2/190):
The commentary of the Prophet (peace and blessings of Allah be upon him) on the
Qur’an is of two types:
1 – Explaining things that are mentioned in general terms in the Holy Qur’an, such as
the five daily prayers, their times, prostration, bowing and all other rulings.
2 – Adding rulings to the rulings of the Qur’an, such as the prohibition on being
married to a woman and to her paternal or maternal aunt at the same time. End quote.
Secondly:
As the Sunnah is the second of the two parts of Revelation, it is inevitable that Allah
will protect it, so as to preserve the religion from distortion and additions or
subtractions.
Ibn Hazm (may Allah have mercy on him) said in al-Ihkaam (1/95):

“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from
corruption)” [al-Hijr 15:9]
“Say (O Muhammad ‫)ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬: “I warn you only by the Revelation (from Allah
and not by the opinion of the religious scholars and others). But the deaf (who follow
the religious scholars and others blindly) will not hear the call, (even) when they are
warned [i.e. one should follow only the Qur’an and the Sunnah (legal ways, orders, acts
of worship, and the statements of Prophet Muhammad ‫ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, as the
Companions of the Prophet ‫ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬did)]” [al-Anbiya’ 21:45]
Allah tells us that the words of His Prophet (peace and blessings of Allah be upon him)
are all Wahy (revelation), and Wahy is undoubtedly Dhikr, and Dhikr is preserved
according to the text of the Qur’an. Thus it is correct to say that his words (peace and
blessings of Allah be upon him) are all preserved by Allah, may He be glorified and
exalted, and He has promised that none of them will be lost to us, because that which
Allah preserves can certainly not be lost at all; it has all been transmitted to us and
Allah has established proof and left us with no excuse. End quote.
Thirdly:
Once it is established that the Sunnah is part of the divine revelation, it is essential to
note that there is only one difference between it and the Qur’an, which is that the
Qur’an is the word of Allah, may He be exalted, which was revealed verbatim to the
Prophet (peace and blessings of Allah be upon him), whereas the Sunnah may not be
the words of Allah, rather it is only His Revelation, so it need not necessarily come to us
verbatim, but the meaning of it comes to us.
Once we understand this difference, we see that the point in transmission of the Sunnah
is to convey the meanings, not the exact same words that were uttered by the Prophet
(peace and blessings of Allah be upon him). Islam tells us that Allah only preserves the
words of the Qur’an in full, and He preserves the general meanings of the Sunnah, and
that which explains the Book of Allah, not the exact words and phrases.
However, the scholars of this ummah throughout the early centuries strove to preserve
the sharee’ah and the Sunnah. They have transmitted to us the words of the Prophet
(peace and blessings of Allah be upon him) as he said them, and they distinguished
between the reports that were right and wrong, true and false.
What the questioner sees of multiple reports of a single hadith does not mean that there
is any shortcoming in the preservation and transmission of the Sunnah. Rather the
reports vary for numerous reasons, and once they are understood the answer will
become clear.

Fourthly:
Reasons for multiple reports:
1- Multiple incidents
Ibn Hazm (may Allah have mercy on him) said in al-Ihkaam (1/134):
The existence of different versions does not represent a fault in the hadith if the
meaning is the same, because it is proven that when the Prophet (peace and blessings of
Allah be upon him) uttered a hadith he would repeat it three times, so each person
would narrate it according to what he heard. This difference in the reports does not
mean that the hadith is weak, if the meaning is the same. End quote.
2- Reporting the meaning
This is the most common reason for there being multiple versions of a single hadith.
What matters in transmission of a hadith is that the meaning be conveyed. As for the
wording, it is not the matter of worship as is the case with the Qur’an.
For example, the hadith “Actions are but by intentions” is also narrated as “Action is by
intention” and “Actions are but by intention” and “actions are by intention.” The reason
for these multiple versions is that the meaning was narrated. The source of the hadith is
one, namely Yahya ibn Sa’eed from Muhammad ibn Ibrahim from ‘Alqamah from
‘Umar (may Allah be pleased with him). It may be noted that the meaning that is
understood from these sentences is the same, so what does it matter if there are multiple
reports?
In order to be more certain that the narrator had transmitted the correct meaning of the
hadith, the scholars would not accept a report of similar meaning unless it came from a
scholar of the Arabic language, then they would compare his report with that of another
trustworthy narrator; then they would be able to spot the mistake in narration if there
was any mistake. There are many such examples but this is not the place to discuss
them in detail.
3 – Narrator’s shortening of the hadith
i.e., the narrator memorized the hadith in its entirety, but he quoted only part of it in
one place, and narrated it in full elsewhere.

For example: Abu Hurayrah (may Allah be pleased with him) narrated the story of the
Prophet (peace and blessings of Allah be upon him) forgetting two rak’ahs of Zuhr
prayer. The entire story was narrated from Abu Hurayrah, and it is one story. This
indicates that the difference in reports is due to some narrators shortening it. See Sahih
al-Bukhari, 714, 715, 1229.
4 – Mistakes
One of the narrators may have made a mistake, so he narrated the hadith in a way that
it was not narrated by others. It is possible to spot the mistake by comparing the reports
with one another. This is what was done by the scholars in the books of Sunnah and
takhreej.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in al-Jawaab al-
Sahih (3/39):
But Allah has preserved for this ummah that which He revealed. Allah says
“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from
corruption)” [al-Hijr 15:9]
So there is no error in the interpretation of the Qur’an or in the transmission of hadith

or interpretation thereof. Allah guaranteed that there would always be in this ummah
those who would explain it and highlight evidence against the errors of those who err
and the lies of those who lie. This ummah will not agree on misguidance, and there will
remain among them a group who will adhere to the truth until the Hour begins. For
they are the last of the nations and there is no Prophet after their Prophet and no Book
after their Book. When the nations before them changed, Allah sent a Prophet to show
them the way with commands and prohibitions, but there will be no Prophet after
Muhammad (peace and blessings of Allah be upon him) and Allah has guaranteed to
preserve the revelation that He has sent down. End quote.
The Sunnah, as we explained at the beginning, is revelation (Wahy) from Allah, which
explains to the people that which was revealed to them in the Book of Allah, may He be
exalted, and it teaches them the rulings that they need to practise their religion. Even if
the details or the basic principles are mentioned in the Book of Allah, we say: in this
sense the Sunnah is one of the attributes of Prophethood and one of the missions of the
Prophet (peace and blessings of Allah be upon him). The people still regard the Sunnah
in this manner, whether it is mentioned in books or in oral reports which may differ in
some wording or in different contexts. None of that gives cause to doubt its status or
worry that it has not been preserved properly or to dispute its validity as evidence or to

say that the people have no need of it, despite the many difference among people about
theoretical and practical issues.
The great scholar Shaykh ‘Abd al-Ghani ‘Abd al-Khaaliq (may Allah have mercy on
him) said:
We do not find in the books of al-Ghazaali or al-Aamidi or al-Bazdawi, or any of the

scholars of usool who follow their method of writing, any suggestion or hint of any
dispute with regard to this matter. They are the ones who examined all the books and
madhhabs of the earlier scholars and studied the disputes, even the odd views, and
they took great care to refute them.
Then he quoted from the author and commentator of al-Musallam: The Qur’an, Sunnah,
scholarly consensus and analogy are he valid foundations of Islam, as is discussed in
the field of ‘ilm al-kalaam. But the scholars of usool focused on the validity of scholarly
consensus and analogy, because there were too many foolish people who tried to
undermine their validity, such as the khawaarij and Raafidis (may Allah humiliate t
hem). As for the validity of the Qur’an and Sunnah, the ummah is unanimously agreed
on that, which is why there was no need to discuss their validity. End quote.
See: Hujjiyyat al-Sunnah (248-249).

The virtue of fasting ‘Ashoora’
[English]
‫فضل صيام عاشوراء‬

By:
Source:
www.islam-qa.com
2009-1430

The virtue of fasting ‘Ashoora’
I heard that fasting the day of ‘Ashoora’ expiates for the past year, is this true?
Does it expiate for everything, even major sins? What is the reason for venerating
this day?.
Praise be to Allah.
Firstly:
Fasting the day of „Ashoora‟ does expiate for the past year, because the Prophet (peace
and blessings of Allah be upon him) said: “Fasting the day of „Arafah I hope Allah will
expiate thereby for the year before it and the year after it, and fasting the day of
„Ashoora‟ I hope Allah will expiate thereby for the year that came before it.” Narrated
by Muslim, 1162. This is by the bounty that Allah bestows upon us, whereby fasting one
day expiates for the sins of a whole year. And Allah is the Owner of great bounty.
The Prophet (peace and blessings of Allah be upon him) used to be very keen to make
sure he fasted on the day of „Ashoora‟ because of its great status. It was narrated that
Ibn „Abbaas (may Allah be pleased with him) said: I never saw the Prophet (peace and
blessings of Allah be upon him) so keen to make sure he fasted any day and preferring
it over another except this day, the day of „Ashoora‟, and this month – meaning
Ramadan. Narrated by al-Bukhari, 1867.
What is meant by being keen to make sure he fasted it is so as to earn its reward.
Secondly:
With regard to the reason why the Prophet (peace and blessings of Allah be upon him)
fasted on the day of „Ashoora‟ and urged the people to do likewise is mentioned in the
hadith narrated by al-Bukhari (1865) from Ibn „Abbaas (may Allah be pleased with
him), who said: The Prophet (peace and blessings of Allah be upon him) came to
Madinah and saw the Jews fasting on the day of „Ashoora‟. He said, “What is this?”
They said, “This is a good day, this is the day when Allah saved the Children of Israel
from their enemy and Moosa fasted on this day.” He said, “We have closer to Moosa
than you.” So he fasted on this day and told the people to fast.
The words “this is a good day” – according to a version narrated by Muslim, “This is a
great day when Allah saved Moosa and his people and drowned Pharaoh and his
people.”

The words “so Moosa fasted on this day” – Muslim added in his report: “In gratitude to
Allah, so that is we fast on this day.”
According to another version narrated by al-Bukhari, “So we fast it out of respect for
it.”
The words “and told the people to fast” – according to another version narrated by al-
Bukhari, “He said to his companions, „You are closer to Moosa than them, so fast this
day.”
Thirdly:
The expiation of sins that is achieved by fasting „Ashoora‟ refers to minor sins; with
regard to major sins, they need separate repentance.
Fasting the day of „Arafaah expiates for all minor sins, in other words this brings
forgiveness for all sins except for major sins.
Then he said:
Fasting the day of „Arafaah is an expiation for two years, and the day of „Ashoora is an
expiation for one year, and if a person‟s Ameen coincides with the Ameen of the angels,
his previous sins will be forgiven… Each of the things mentioned may bring expiation.
If he does something that expiates for minor sins he will be expiated, and if there are no
minor or major sins, it will be recorded for him as good deeds and he will rise in status
thereby… If there is one or more major sins and no minor sins, we hope that it will
reduce his major sins. Al-Majmoo‟ Sharh al-Muhadhdhab, part 6.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The expiation of
purification, prayer, and fasting Ramadan, „Arafah and „Ashoora‟ applies to minor sins
only. Al-Fataawa al-Kubra, part 5.

The difference between their saying “a saheeh
hadeeth” and their saying “its isnaad is sa-
heeh”
(English)
‫ﻣﺎ اﻟﻔﺮق ﺑﲔ ﻗﻮﳍﻢ ﺣﺪﻳﺚ ﺻﺤﻴﺢ وﻗﻮﳍﻢ إﺳﻨﺎده ﺻﺤﻴﺢ؟‬
(‫)إﻧﺠﻠﯿﺰي‬

What is the difference between a saheeh hadeeth and a hadeeth whose
isnaad is saheeh?
Firstly:
The muhaddithoon (the scholars of the Hadith) state that the saheeh
hadeeth which is most likely attributable to the Prophet (peace and bless-
ings of Allaah be upon him) is the hadeeth which fulfils all of the five fol-
lowing conditions:
1. Each of its narrators is of good character
2. Each of its narrators has a precise memory
3. The isnaad is uninterrupted from beginning to end
4. The hadeeth is sound and free of any shudhoodh (irregularity) in its

isnaad or matn (text)
5. The hadeeth is sound and free of any ‘illah (fault) in its isnaad or text.
This has been discussed in the answer to question no. 79163.
Secondly:
The fourth and fifth conditions are among the most precise of conditions
and the most difficult for the critic, because proving them required in-
tense research and precision, bringing together all the isnaads and narra-
tions of the hadeeth, as well as extensive experience in the sciences of
hadeeth and specialization in criticism.
Hence many of the later muhadditheen chose to err on the side of cau-
tion in their verdicts, and they limited their studies to checking the out-
ward appearance of the isnaad to check whether it met the first three
conditions, so if a specific isnaad met these three conditions they would
say “a saheeh isnaad”, so as to alert the reader to the fact that they were
only verifying that it met the first three conditions, and not the fourth and
fifth, so that the reader would be aware of what this muhaddith meant.
2
Al-Haafiz ibn al-Salaah (may Allaah have mercy on him) said:
When they say “This hadeeth has a saheeh isnaad or a hasan isnaad” in-
stead of “this is a saheeh hadeeth or a hasan hadeeth”, that is because it
may be said that this hadeeth has a saheeh isnaad but it is not saheeh per
se because it is shaadhdh (odd) or mu’allal (faulty). End quote.
Muqaddimah fi ‘Uloom al-Hadeeth (p. 23)
Ibn Katheer says:
The fact that the isnaad is deemed to be saheeh or hasan does not neces-
sarily mean that the same applies to the text, because it may be
shaadhdh (odd) or mu’allal (faulty). End quote.
Ikhtisaar ‘Uloom al-Hadeeth (p. 43).
Al-‘Iraaqi said in his Alfiyyah:
The ruling that the isnaad is saheeh or hasan does not necessarily apply
to the text. End quote.
Al-Tabsirah wal-Tadhkirah (1/107).
Thirdly:
Nevertheless, there may be an exception to this differentiation if it is

known that a particular imam does not make this distinction between the
two terms “a saheeh isnaad” and “a saheeh hadeeth” in his terminology.
An imam – especially if he is one of the earlier scholars – may say “a sa-
heeh isnaad” when he means that the hadeeth itself is saheeh, and that it
meets all five conditions.
Al-Haafiz Ibn al-Salaah (may Allaah have mercy on him) said:
But a reliable scholar may say in his book “it has a saheeh isnaad” and not
mention any ‘illah (fault), or criticize it, so it may be understood that he
deems it to be saheeh in and of itself, because the absence of any ‘illah
(fault) or qaadih (flaw) is the basic principle. And Allaah knows best. End
quote.
3
Muqaddimah fi ‘Uloom al-Hadeeth (p. 23).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
It seems to me that the correct view is that a distinction should be made

between the one who differentiates when describing hadeeth as saheeh,
stating it in either specific or general terms, and the one who does not do
so.
The one who is known from studying his books to make this distinction
should be viewed accordingly, so when he speaks in general terms it
should be understood as referring to both the isnaad and the matn, and
when he speaks in specific terms it should be understood as referring to
the isnaad only.
And it maybe said concerning the one who is known to describe hadeeth
only in specific terms all the time what we quoted above. End quote.
Al-Nukat ‘ala Ibn al-Salaah (1/474).
4
There is nothing in Islam to say that anal inter-
course is permissible
(English)
‫ﻟﻴﺲ ﻣﻦ اﻹﺳﻼم أن ﻳﺄﰐ اﻟﺮﺟﻞ اﻣﺮأﺗﻪ ﰲ دﺑﺮﻫﺎ‬

(‫)إﻧﺠﻠﯿﺰي‬

Please help me for fining the truth. In Bukhari sharif hadeeth no-4170 &
4171, said that anal sex is halal (permissible). But you said (in mail a &
q) that it’s haraam (forbidden). Now I'm confused. I want to know
what's the truth? Is anal sex haraam or not? please response my ques-
tion.
Firstly:
There are many saheeh haadeeths which show that anal intercourse is
haraam, such as the following:
1 – It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: “The one who has intercourse with his wife in her back passage has
disavowed himself of that which was revealed to Muhammad (peace and
blessings of Allaah be upon him).” Narrated by Abu Dawood (3904);
classed as saheeh by al-Albaani in Saheeh Abi Dawood.
2 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: “Allaah will not look at a man who has intercourse with a wom-
an in her back passage.” Narrated by al-Tirmidhi (1165); classed as saheeh
by Ibn Daqeeq al-‘Eid in al-Ilmaam (2/660) and by al-Albaani in Saheeh al-
Tirmidhi.
3 – It was narrated that Khuzaymah ibn Thaabit (may Allaah be pleased

with him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “Allaah is not too shy to tell the truth” three times. “Do
not have intercourse with women in their back passages.” Narrated by
Ibn Maajah (1924); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
And there are many similar hadeeths. Al-Tahhaawi (may Allaah have mer-
cy on him) said in Sharh Ma’aani al-‘Athaar (3/43): The reports concerning
that reach the level of tawaatur. End quote.
Hence the views of the scholars are based on these hadeeths.
2
Al-Maawardi (may Allaah have mercy on him) said in al-Haawi (9/319):
Because that is the consensus of the Sahaabah (the companions of the

Prophet). It was narrated from ‘Ali ibn Abi Taalib, ‘Abd-Allaah ibn ‘Abbaas,
Ibn Mas’ood and Abul-Darda’. End quote.
It says in al-Mughni (7/32):
It is not permissible to have intercourse with one’s wife in her back pas-
sage according to the majority of scholars, including ‘Ali, ‘Abd-Allaah,
Abul-Darda’, Ibn ‘Abbaas, ‘Abd-Allaah ibn ‘Amr and Abu Hurayrah. This
was also the view of Sa’eed ibn al-Musayyab, Abu Bakr ibn ‘Abd al-
Rahmaan, Mujaahid, ‘Ikrimah, al-Shaafi’i, ashaab al-ra’y and Ibn al-
Mundhir.
We have discussed this in some detail previously on this site; please see
the answers to questions no. 1103 and 52803.
Secondly:
Some people imagine that it is permissible to have intercourse with one’s

wife in her back passage. They understand from the verse (interpretation
of the meaning): “Your wives are a tilth for you, so go to your tilth when
or how you will” [al-Baqarah: 223] that Allaah has permitted everything in
this verse, even intercourse in the back passage. This misinterpretation is
reinforced for them when they read the hadeeth narrated by al-Bukhaari
in his Saheeh – and perhaps this is the hadeeth referred to by the ques-
tioner – in which it says: It was narrated that Jaabir (may Allaah be
pleased with him) said: The Jews used to say that if (the man) had inter-
course from behind, the child would be born with a squint. Then the
verse “Your wives are a tilth for you, so go to your tilth when or how you
will” [al-Baqarah: 223] was revealed.
But this is a misunderstanding of the verse. Allaah says “so go to your tilth
when or how you will” which means that all variations of intercourse are
permitted, so long as it is in the place of tilth, i.e., the vagina, not the back
passage. So it is permissible for a man to have intercourse with his wife
from behind or from in front or lying on their sides so long as it is in the
place of tilth and not the back passage.
3
The evidence for that is Muslim’s report (1435) of the hadeeth of Jaabir
quoted above about the reason for the revelation of this verse, in which it
says: If he wishes, when she is lying on her front and if he wishes when
she is not lying on her front, so long as that is in only one opening.
In Abu Dawood’s report of the same hadeeth (2163) it says: It was nar-
rated that Muhammad ibn al-Munkadir said: I heard Jaabir say: The Jews
say that if a man has intercourse with his wife in her vagina from behind,
the child will have a squint. Then Allaah revealed the words (interpreta-
tion of the meaning): “Your wives are a tilth for you, so go to your tilth
when or how you will” [al-Baqarah: 223].
In Sunan al-Tirmidhi (2980) in a report which he classed as hasan, it was

narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: ‘Umar
came to the Messenger of Allaah (peace and blessings of Allaah be upon
him) and said: O Messenger of Allaah, I am doomed! He said: “Why are
you doomed?” He said: I changed my direction last night. The Messenger
of Allaah (peace and blessings of Allaah be upon him) did not say any-
thing. Then this verse was revealed to the Messenger of Allaah (peace
and blessings of Allaah be upon him) (interpretation of the meaning):
“Your wives are a tilth for you, so go to your tilth when or how you will”
[al-Baqarah: 223]. So approach from the front or the back, but avoid the
back passage and the time of menses. Classed as hasan by al-Albaani in
Saheeh al-Tirmidhi.
These hadeeths and reports explain what is meant by the verse. So it is

not permissible for the Muslim to go beyond that and understand it in
ways that are not indicated by the reports or by linguistic usage.
Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad
(4/261):
The verse indicates that it is haraam to have intercourse with her in her
back passage for two reasons. The first is that it is permitted to have in-
tercourse with her in the tilth, which is the place of birth, and not in the
anus which is the place of filth. The place of tilth is what is referred to in
the verse “then go in unto them as Allaah has ordained for you”. [al-
Baqarah: 222].
4
The second reason is that Allaah says “when or how you will” i.e., howev-
er you wish, from the front or from the back. Ibn ‘Abbaas said: “go to
your tilth” means the vagina. End quote.
Thirdly:
Perhaps the question is also referring to what al-Bukhaari narrated from

Naafi’ from Ibn ‘Umar (may Allaah be pleased with him): “so go to your
tilth when or how you will”; he said: “He may approach her from …”
Ibn Hajar said in Fath al-Baari (8/189):
This is how it appears in all the texts. It does not mention what comes
after the word “from”. End quote.
And he quoted what is mentioned in some reports elsewhere than in

Saheeh al-Bukhaari, that Ibn ‘Umar said: He may approach her in her
back passage.
But the scholars answered that in two ways:
1 – That it was a mistake on the part of some of those who narrated it

from Ibn ‘Umar, and they understood from it that it was permissible to
have intercourse in the back passage, when in fact he was narrating that
it is permissible to have intercourse with one's wife in her vagina from
behind, based on what is mentioned in saheeh reports from him that he
regarded it as haraam to have intercourse with one’s wife in her back
passage. And al-Nasaa’i narrated in al-Sunan al-Kubra (5/315) with a sa-
heeh isnaad that Ibn ‘Umar was asked about that and he said: Would a
Muslim do that?!
Ibn al-Qayyim (may Allaah have mercy on him) said in Tahdheeb al-Sunan
(2/146):
It is narrated in a saheeh report that he interpreted the verse as referring

to intercourse in the vagina coming from the back, which is what was
narrated from Naafi’. Those who thought that Naafi’ improved of inter-
course in the back passage are gravely mistaken; rather what he meant
was having intercourse from the back in the vagina. Thus they were con-
fused when they thought that when he said “from the back” he meant
5
the back passage; but what he meant by that was coming from the back
but putting it in the place of intercourse, namely the vagina. Those people
were confused when they understood the words of Naafi’ “from the
back” as meaning “in the back (passage)”. End quote.
The second answer is:
That this was ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased
with him) about the meaning of the verse. The Sunnah and the views of
all the Sahaabah indicate that it was an incorrect ijtihaad. Abu Dawood
(2164) narrated, in a report that was classed as hasan by al-Albaani in
Saheeh Abi Dawood, that Ibn ‘Abbaas said:
Ibn ‘Umar – may Allaah forgive him – imagined, and this was a tribe of the
Ansaar who had been idol-worshippers, along with this tribe of the Jews,
who were people of the Book, and thought that they (the Jews) were
superior to them in knowledge; they used to follow their examples in
many of their deeds.. The people of the Book did not have intercourse
with their wives except on their sides, and that was most concealing for
the woman. This tribe of the Ansaar had adopted that from them. And
this tribe of Quraysh used to make the woman lie in whatever position
they wanted and enjoy them in various ways. When the Muhaajiroon
came to Madeenah, one of their men married a woman of the Ansaar,
and he went to do that with her but she objected and said: We have in-
tercourse lying on our sides, so do that or keep away from me. Their
problem got worse until news of that reached the Messenger of Allaah
(peace and blessings of Allaah be upon him) and Allaah revealed the
words (interpretation of the meaning): “Your wives are a tilth for you, so
go to your tilth when or how you will” [al-Baqarah: 223]., i.e., from the
front or the back or lying, meaning the place of birth.
This could support the reports that Ibn ‘Umar used to say that it was
permissible to have intercourse in the back passage, but then perhaps he
came back to the correct view, after Ibn ‘Abbaas or someone else ex-
plained to him the reason why this verse was revealed and what its cor-
rect meaning was. Hence it is proven – as stated above – that he said that
it was haraam, and he said: Would a Muslim do that?!
6
To conclude: Islam forbids this action, and there is nothing to indicate
that it is permissible. The one who thinks that there is anything in the
Qur’aan and Sunnah to indicate that is mistaken.
7
The virtue of observing a lot of supererogatory
fasts in the month of Muharram
(English)
‫ﻓﻀﻞ اﻹﻛﺜﺎر ﻣﻦ ﺻﻴﺎم اﻟﻨﻔﻞ ﰲ ﺷﻬﺮ اﳌﺤﺮم‬

Is it Sunnah to observe a lot of naafil [supererogatory] fasts in the
month of Muharram? Is there anything special about this month
compared with other months?
The month of Muharram is the first month of the Arabic year, and it
is one of the four sacred months of Allaah. Allaah says (interpretation
of the meaning):
“Verily, the number of months with Allaah is twelve months (in a

year), so was it ordained by Allaah on the Day when He created the
heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th,
the 11th and the 12th months of the Islamic calendar). That is the
right religion, so wrong not yourselves therein”
[al-Tawbah: 36]
al-Bukhaari (3167) and Muslim (1679) narrated from Abu Bakrah

(may Allaah be pleased with him) that the Prophet (peace and bless-
ings of Allaah be upon him) said: “The division of time has turned to
its original form which was current the day Allaah created the hea-
vens and earth. The year consists of twelve months of which four are
sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and
Muharram, and Rajab of Mudar which comes between Jumada and
Sha’baan.”
It was proven from the Prophet (peace and blessings of Allaah be

upon him) that the best fasting after Ramadaan is fasting in the
month of Muharram. It was narrated that Abu Hurayrah (may Allaah
be pleased with him) said: The Messenger of Allaah (peace and bless-
ings of Allaah be upon him) said: “The best fasting after Ramadaan is
the month of Allaah Muharram, and the best prayer after the obliga-
tory prayer is prayer at night.” Narrated by Muslim, 1163.
2
With regard to the phrase “the month of Allaah”, mentioning the
month in conjunction with Allaah is a sign of its great status. Al-Qaari
said: it seems that what is meant is all of the month of Muharram.
But it was proven that the Prophet (peace and blessings of Allaah be
upon him) did not fast any month in full apart from Ramadaan, so
this hadeeth is to be understood as meaning that it is encouraged to
fast a lot in the month of Muharram, not to fast the whole month.
Islam Q&A
3
They go against sharee’ah and use as an excuse the fact
that there are righteous people who do that
[English]
‫ﻳﺨﺎﻟﻔﻮن اﻟﺸﺮع وﻳﺘﺬرﻋﻮن ﺑﻮﺟﻮد ﻣﻦ ﻳﻔﻌﻞ ذﻟﻚ ﻣﻦ أهﻞ اﻻﺳﺘﻘﺎﻣﺔ‬

By:
Source:
www.islam-qa.com

2009‐1430

They go against sharee’ah and use as an excuse the fact
that there are righteous people who do that
Some imams in mosques and professors of Islamic education, and others who
are regarded as examples for other people, trim their beards – and some shave
them altogether – and they let their garments hang too low. When you try to
prove it, some people of weak character argue that these actions are haraam
and they say to you: So and so is the imam of a mosque and he lets his garment
hang too low, or So and so is a teacher of Islamic studies and he shaves his
beard.
We would like you to say something about such imams and those who are in
similar roles, and the seriousness of what they are doing for themselves and
for all other people.
Praise be to Allah.
Firstly:
The fact that some of those who go against sharee’ah are justifying what they do
based on the actions of some imams of mosques or some teachers of Islamic
education, will not benefit them before their Lord, because what is required of
the Muslim is to follow the example of the Prophet (peace and blessings of Allah
be upon him), and it is not permissible for him to put the teaching of anyone else
before the teachings of the Prophet (peace and blessings of Allah be upon him).
“Indeed in the Messenger of Allah (Muhammad ‫ )ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬you have a good
example to follow for him who hopes for (the Meeting with) Allah and the Last
Day, and remembers Allah much”
[al-Ahzaab 33:21]
“And (remember) the Day (Allah) will call to them, and say: “’What answer gave
you to the Messengers?’”
[al-Qasas 29:65]
If the Sunnah of the Prophet (peace and blessings of Allah be upon him) is clear,
then it is not permissible for a Muslim to ignore it because of the actions or
words of some person. Imam al-Shaafa’i (may Allah have mercy on him) said:
The people [scholars] are unanimously agreed that if the Sunnah of the Prophet
(peace and blessings of Allah be upon him) has become clear to a person, it is not
permissible for him to forsake it because of the opinion of any person.
2
Secondly:
The one who has become an example for people must be more careful about his
adherence to the Sunnah and not going against it, because the people will follow
his example and will regard his actions as being in accordance with sharee’ah.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him)
said:
Hence the scholars have obligations that others do not, with regard to acts of
worship, morals and manners, and interactions with others, because the people
will follow their example, they will follow their example completely. Some
people will even sit by a scholar whilst he is praying – for example – and take
note of every single movement. When Ibn ‘Umar (may Allah be pleased with
him) grew old, he did not sit muftarishan (sitting on the left foot and holding the
right foot upright with the toes pointing towards the qiblah) in the prayer. One
of his sons said to him: “What kind of sitting is this?” He said: “My feet do not let
me?” Look at how the people watch the scholar and take note of everything he
does, and even what he does not do. Hence it is essential for the seekers of
knowledge to be good examples in all things, so that the people will respect
them. End quote.
Al-Liqa’ al-Shahri (introduction to meeting no. 49).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
The scholar is known for his patience, his piety or awareness of Allah, his fear of
Him, his hastening to do what Allah and His Messenger have enjoined, and his
keeping away from what Allah and His Messenger have forbidden.
This is how the scholar should be, whether he is a teacher, a qaadi, a daa’i who
calls people to Allah, or in any field of work. His duty is to be an example of
goodness, and to be an example of righteous deeds, acting upon his knowledge,
fearing Allah wherever he is, guiding people to goodness. So he should be a
good example to his students, to his family members, to his neighbours and
others whom he knows, so that they can follow his example in his words and
deeds that are in accordance with the laws of Allah, may He be glorified and
exalted.
The seeker of knowledge must be very careful and beware of being careless
about that which Allah has enjoined, or of falling into that which Allah has
forbidden, because he may be taken as an example in that. If he is heedless,
others will be heedless too. The same applies to the Sunnah, and to makrooh
3
actions. He should be keen to observe Sunnah actions, even if they are not
obligatory, so that he will become accustomed to doing them, and people will
follow his example in that. And he should keep away from makrooh things and
dubious matters, so that people will not follow his example in that.
The seeker of knowledge has an important status. The scholars are the elite in
this life, so they have duties that others do not share. The Messenger (peace and
blessings of Allah be upon him) said: ‘Each of you is a shepherd and each of you
is responsible for his flock.” End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (2/312, 313)
2. and he (may Allah have mercy on him) said:
“And who is better in speech than he who [says: ‘My Lord is Allah (believes in
His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to
Allah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of
the Muslims’” [Fussilat 41:33].
This verse shows us that the one who calls people to Allah must be a person of
righteous deeds, calling to Allah with his words, calling to Allah with all his
actions. Hence He says after that “and does righteous deeds.” The one who calls
people to Allah must call with his words and with his actions. There is no one
better in speech than this type of person, those who call to Allah with their good
words and guide the people with their words and deeds. So they become a good
example in their words, deeds and behaviour.
This is how the Messengers (peace and blessings of Allah be upon them) were:
callers to Allah with their words, actions and behaviour. Many of those who are
called benefit more from the callers’ behaviour than from their words, especially
the common folk and those with limited knowledge. They benefit from the
caller’s behaviour, good attitude and righteous deeds in ways they cannot benefit
from their words which they may not understand. One of the most important
missions of the one who calls people to Allah is to have a good track record, to be
a person of righteous deeds, to have a good attitude so that his example may be
followed in his actions, words and deeds.
This verse encourages and urges us to call people to Allah, and explains the
status of the callers (daa’iyahs): they are the best of people in word if they are
sincere in what they say, and do righteous deeds; they are the best of people in
word and no one is better than them in word at all. Foremost among them are
4
the Messengers (peace and blessings of Allah be upon them), then those who
follow them with insight until the Day of Resurrection. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (3/110, 111)
We ask Allah to set the affairs of the Muslims straight, and to guide the daa’iyahs
and seekers of knowledge to that which is in their interests and in the people’s
interests.
5
Travel and tourism (Siyaahah) in Islam –
rulings and types
[English]
‫ﺣﻘﻴﻘﺔ اﻟﺴﻴﺎﺣﺔ ﻓﻲ اﻹﺳﻼم وأﺣﻜﺎﻣﻬﺎ وأﻧﻮاﻋﻬﺎ‬

By:
Source:
www.islam-qa.com

2009‐1430

Travel and tourism (Siyaahah) in Islam –
rulings and types
I hope that you can provide me with important and comprehensive

information about Islamic tourism (Siyaahah), or what is tourism in Islam, or
what are the guidelines on tourism in Islam, or how we may develop Islamic
tourism, or how we can develop a centre for Islamic tourism, or what would
constitute Islamic tourism projects?.
Praise be to Allah.
Siyaahah (travel and/or tourism) may mean many things, but in modern
usage it is limited to a few meanings, which indicate moving about in the land
for fun or to look at things, research and find out, and so on; not to earn
money, work or settle there.
See: al-Mu’jam al-Waseet (469).
When discussing tourism from the point of view of Islamic sharee’ah, we

must look at the following categories:
Firstly:
The concept of Siyaahah in Islam
Islam came to change many of the distorted concepts that are held by
imperfect human minds, and to connect them to the most sublime and
honourable values and morals. In the minds of earlier nations, siyaahah was
connected to the concept of self-punishment and forcing oneself to travel
through the land, and exhausting the body as a punishment for it or as a way
of shunning this world. Islam abolished this negative concept of Siyaahah.
Ibn Haani’ narrated that Ahmad ibn Hanbal was asked: Is a man who travels
about dearer to you, or one who stays in his city? He said: Siyaahah has
nothing to do with Islam, and it is not the action of the Prophets or the
righteous.
Talbees Iblees (340).
Ibn Rajab al-Hanbali commented on the words of Imam Ahmad by saying:
Siyaahah in this sense was done by some groups who are known to strive in
worship without knowledge; some of them gave up this activity when they
realized that it was not right.
2
Fath al-Baari by Ibn Rajab (1/56).
Islam came to elevate the concept of Siyaahah, and to connect it to great and
noble aims, such as the following:
1. Connecting Siyaahah to worship. So travel – or Siyaahah – is enjoined

in order to perform one of the pillars of Islam, namely Hajj during
certain months, and ‘umrah to the House of Allah is prescribed
throughout the year. When a man came to the Prophet (peace and
blessings of Allah be upon him) and asked him for permission for
Siyaahah (in the ancient sense of travelling as an act of asceticism or
self-punishment only), the Prophet (peace and blessings of Allah be
upon him) guided him to something that is more sublime and better
than Siyaahah. He said to him: “The Siyaahah of my ummah is jihad
for the sake of Allah.” Narrated by Abu Dawood (2486); classed as
hasan by al-Albaani in Sahih Abi Dawood; its isnaad was classed as
jayyid by al-‘Iraaqi in Takhreej Ihya’ ‘Uloom al-Deen (2641). Think
about how the Prophet (peace and blessings of Allah be upon him)
made a connection between the kind of Siyaahah that is encouraged in
sharee’ah and a great and noble aim.
2. In the Islamic worldview, Siyaahah is also connected to knowledge

and learning. The greatest journeys were undertaken at the beginning
of Islam with the aim of seeking and spreading knowledge. Al-Khateeb
al-Baghdadi wrote a famous book called al-Rihlah fi Talab al-Hadith
(Travelling to seek hadith) in which he compiled the names of those
who travelled for the sake of a single hadith. For example one of the
Taabi’een said concerning the verse in which Allah says:
“(The believers whose lives Allah has purchased are) those who turn to
Allah in repentance (from polytheism and hypocrisy), who worship
(Him), who praise (Him), who fast (or go out in Allah's Cause), who
bow down (in prayer), who prostrate themselves (in prayer), who
enjoin (on people) Al-Ma‘roof and forbid (people) from Al-Munkar,
and who observe the limits set by Allah. And give glad tidings to the
believers”
[Al-Tawbah 9:112]
‘Ikrimah said: al-saa’ihoon (translated here as who fast (or go out in

Allah's Cause)) are the seekers of knowledge.
This was narrated by Ibn Abi Haatim in his Tafseer (7/429). See also
Fath al-Qadeer (2/408).
Although the correct meaning according to the majority of the salaf is

that what is meant by al-saa’ihoon is those who fast.
3
3. Another of the aims of Siyaahah in Islam is to learn lessons and
receive reminders. The command to travel about in the land appears in
several places in the Qur’aan. Allah says:
“Say (O Muhammad ‫)ﺻ ﻠﻰ اﷲ ﻋﻠﻴ ﻪ وﺳ ﻠﻢ‬: Travel in the land and see what
was the end of those who rejected truth”
[Al-An’aam 6:11]
“Say to them (O Muhammad ‫)ﺻ ﻠﻰ اﷲ ﻋﻠﻴ ﻪ وﺳ ﻠﻢ‬: “Travel in the land and
see how has been the end of the Mujrimoon (criminals, those who
denied Allah's Messengers and disobeyed Allah)”
[al-Naml 27:69]
Al-Qaasimi (may Allah have mercy on him) said they are the ones who
go to different places to study the ruins and learn a lesson from them
and seek other benefits.
Mahaasin al-Ta’weel (16/225).
4. Maybe the greatest aim of Siyaahah in Islam is to call people to Allah

and to convey to mankind the light that was revealed to our Prophet
Muhammad (peace and blessings of Allah be upon him). This is the
mission of the Messengers and Prophets and their companions after
them (may Allah be pleased with them). The companions of our
Prophet Muhammad (peace and blessings of Allah be upon him)
spread throughout the world, teaching the people goodness and calling
them to the message of truth. We hope that the concept of Siyaahah
today will try to achieve the same great aims.
5. Finally, Siyaahah in Islam also includes travelling to ponder the

wonders of Allah's creation and to enjoy the beauty of this great
universe, so that it will make the human soul develop strong faith in
the oneness of Allah and will help one to fulfil the obligations of life.
Relaxation is essential to enable one to strive hard after that.
“Say: Travel in the land and see how (Allah) originated the creation,
and then Allah will bring forth the creation of the Hereafter (i.e.
resurrection after death). Verily, Allah is Able to do all things”
[al-‘Ankaboot 29:20]
4
Secondly:
Guidelines on the type of Siyaahah (tourism) that is acceptable in Islam.
Islamic sharee’ah has brought a number of rulings that regulate Siyaahah so

that it will achieve the aims mentioned above and will not overstep the mark
or become a source of evil and harm in society. These rulings include the
following:
1. It is haraam to travel for the purpose of venerating a specific place,

except the three mosques.
It was narrated from Abu Hurairah (may Allah be pleased with him)
that the Prophet (peace and blessings of Allah be upon him) said: “No
journey should be undertaken to visit any mosque but three: al-Masjid
al-Haraam, the Mosque of the Messenger (peace and blessings of Allah
be upon him) and the Mosque of al-Aqsa.” Narrated by al-Bukhari
(1132) and Muslim (1397).
This hadith indicates that it is haraam to undertake “religious

journeys”, as they are called, to any mosque other than these three,
such as those who call for travelling to visit graves or mashhads
(shrines) or tombs or mausoleums, especially those tombs that are
venerated by people and from which they seek blessing, and they
commit all kinds of shirk and haraam actions there. There is nothing in
sharee’ah to suggest that places are sacred and that acts of worship
should be done in them apart from these three mosques.
It was narrated that Abu Hurairah (may Allah be pleased with him)
said: I went out to al-Toor (Sinai) where I met Ka’b al-Ahbaar and sat
with him … He mentioned a lengthy hadith then he said: Then I met
Basrah ibn Abi Basrah al-Ghifaari who said: From where have you
come? I said: From Sinai. He said: If I had met you before you went
out, you would not have gone to that place. I heard the Messenger of
Allah (peace and blessings of Allah be upon him) say: “Mounts are not
to be ridden except to three mosques: al-Masjid al-Haraam, this
mosque of mine and the mosque of Eeliya’ or Bayt al-Maqdis
[Jerusalem].”
Narrated by Maalik in al-Muwatta’ (108) and al-Nasaa’i (1430). Classed

as saheeh by al-Albaani in Sahih al-Nasaa’i.
So it is not permissible to travel with the aim of visiting any holy place
except these three. This does not mean that it is haraam to visit
mosques in Muslim lands, because visiting them is prescribed and is
mustahabb. Rather what is forbidden is setting out with that aim. If a
person has another reason for travelling, and he happens to visit the
5
mosque too, there is nothing wrong with that, rather he is obliged to
pray Jumu’ah and prayers in congregation.
It is even more haraam to travel to visit places that are regarded as

holy in other religions, such as those who go to visit the Vatican or
Buddhist idols and so on.
2. The evidence also indicates that it is haraam for the Muslim to travel
in kafir lands in general, because of the evils that will affect the
Muslim’s religious commitment and attitude as the result of mixing
with those nations who pay no attention to religion and morals,
especially when there is no need for him to travel for medical
treatment or business and so on, rather it is just for leisure and for fun.
Allah has made the Muslim lands spacious, praise be to Allah, and He
has placed therein wonders of creation so that there is no need to visit
the kafirs in their lands.
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
Travelling to kafir lands is not permissible, because there are many

dangers posed to one’s beliefs and morals by mixing with the kuffaar
and staying among them. But if there is a valid need and a sound
purpose for travelling, such as travelling for medical treatment that is
not available in a Muslim country, or travelling to study something
that is not available in a Muslim country, or travelling for business
purposes, these are valid purposes for which it is permissible to travel
to kafir countries, provided that one adheres to the rituals of Islam and
is able to carry out his religious duties in that country, but that (travel)
should be done only as much as is necessary, then one should return to
the Muslim world.
As for travelling for tourism, that is not permissible, because the

Muslim has no need of that and it does not serve any interest that
matches or outweighs the harm and danger to his religious
commitment and beliefs that it involves.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (2/question no. 221)
We have already discussed this question in detail and at length on our

site. Please see the answers to question no. 52845, 8919 and 13342.
3. There can be no doubt that sharee’ah forbids tourism in places of

corruption, where alcohol is drunk and immoral actions take place and
sins are committed, such as beaches and parties and immoral places, or
travelling to hold celebrations on innovated festivals. The Muslim is
enjoined to keep away from sin so he should not commit sin or sit with
those who are committing sin.
6
The scholars of the Standing Committee said:
It is not permissible to go to places of corruption for the sake of

tourism, because of the danger that poses to one’s religious
commitment and morals. Islam came to block the means that lead to
evil.
Fataawa al-Lajnah al-Daa’imah (26/332).
So how about tourism that encourages sin and immorality, and is

organized in order to promote it and spread it?
The scholars of the Standing Committee also said:
If this tourism involves making it easy to commit sin and evils, and
promotes them, then it is not permissible for the Muslim who believes
in Allah and the Last Day to help others to disobey Allah and go
against His commands. If a person gives up something for the sake of
Allah, Allah will compensate him with something better than it.
Fataawa al-Lajnah al-Daa’imah (26/224).
4. With regard to visiting the ruins and places of former nations, if they
are places of punishment where they were swallowed up by the earth,
transformed or destroyed because of their disbelief in Allah, then it is
not permissible to take those places as sites for tourism and recreation.
The scholars of the Standing Committee were asked:
In the city of al-Bada’, near Tabook, there is an area where there are ancient
ruins and houses carved out of the mountains, and some people say that these
were the dwellings of the people of Shu’ayb (peace be upon him). My
question is: Has it been proven that these were the dwellings of the people of
Shu’ayb (peace be upon him) or not? What is the ruling on visiting these ruins
for one whose aim is to have a look at them, and the one whose aim is to
ponder and learn a lesson?
They replied:
It is well known among the scholars that the houses of Madyan to whom the
Prophet of Allah Shu’ayb (peace be upon him) was sent were in the north-
west of the Arabian Peninsula, which is now known as al-Bada’ and its
environs.
Allah knows best what is really true. If this is correct, then it is not permissible
to visit those places for the purpose of having a look at them, because when
the Prophet (peace and blessings of Allah be upon him) passed though al-Hijr
7
– which was where the houses of Thamood were – he said: “Do not enter the
dwellings of those who wronged themselves unless you are weeping, lest
there befall you something like that which befell them.” Then he covered his
head and urged his mount to move on quickly until he left the place behind.
Narrated by al-Bukhari (3200) and Muslim (2980).
Ibn al-Qayyim (may Allah have mercy on him) said, whilst listing the lessons
and rulings learned from the campaign to Tabook:
One who passes by the places of those who were subjected to divine wrath or
who were punished should not enter them or stay among them, rather he
should hasten to move on and should cover his head with his garment until
he has passed them, and he should not enter upon them unless he is weeping
and willing to learn a lesson. An example of this is when the Prophet (peace
and blessings of Allah be upon him) hastened to move on in the valley of
Muhsir, between Mina and Muzdalifah, because it was the place where Allah
destroyed the elephant and its companions.
Zaad al-Ma’aad (3/560).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on the
hadith quoted above:
This applies to the dwellings of Thamood and others like them, though the
reason was given concerning them.
Fath al-Baari (6/380).
See: Majmoo’at Abhaath Hay’at Kibaar al-‘Ulama’ fi’l-Mamlakat al-

‘Arabiyyah al-Sa’oodiyyah, vol. 3, essay entitled Hukm Ihya’ Diyaar
Thamood.
5 – It is also not permissible for a woman to travel without a mahram. The

scholars have stated that it is haraam for a woman to travel without a
mahram for Hajj or ‘umrah, so how about if the travel is for the purpose of
tourism which involves a lot of carelessness and haraam mixing?!
See the answers to questions no. 3098, 69337, 45917 and 4523.
6 – As for organizing trips for kuffaar in Muslim countries, the basic principle
is that it is permissible. If a kafir tourist is granted permission by a Muslim
state to enter, then he is granted safety until he leaves. But during his stay in
the Muslim country he should be required to show respect for the Islamic
religion and the morals and culture of the Muslims; he should not call people
8
to his religion or claim that Islam is false, and he should only go out in clothes
that are appropriate for a Muslim country, not as they are accustomed to
dress in their country, semi naked and decadent. He should not be a helper or
spy for his people. And finally the kuffaar should not be allowed to visit the
two Holy Sanctuaries in Makkah and Madinah al-Munawwarah.
Thirdly:
It is obvious to everyone that tourism (Siyaahah) nowadays mostly involves

sin, immoral deeds and transgression of the sacred limits, such as deliberate
wanton display and nakedness, permissive mixing, drinking of alcohol,
promotion of corruption, imitation of the kuffaar and introduction of their
customs and ways, and even their diseases, let alone a waste of money, time
and effort. All of that happens in the name of tourism. We remind everyone
who is concerned about his religion, morals and ummah not to help to
promote this evil kind of tourism; rather he should fight it and fight against
the culture that it promotes; he should be proud of his religion, culture and
morals, for they will protect him against all evils, and give him an alternative
in the conservative Muslim lands.
9
Travelling to a land in which evil is widespread
[English]
‫اﻟﺴﻔﺮ إﻟﻰ اﻟﺒﻼد اﻟﺘﻲ ﺗﻨﺘﺸﺮ ﻓﻴﻪ اﻟﻤﻨﻜﺮات‬

By:
Source:
www.islam-qa.com

2009‐1430

Travelling to a land in which evil is widespread
What is the ruling on Travelling to an Arab Muslim land where evil and
haraam things are widespread? Many newly-weds travel to that country for a
holiday or to spend their honeymoon there. What is required of one who
travels to that country?
Praise be to Allah.
Firstly:
In the answer to question no. 67587, we have stated what people call the
honeymoon is one of the reprehensible habits that have become widespread
among the Muslims, which has led to a great deal of negative consequences
that can harm both spouses.
Secondly:
With regard to travelling to a country where evil and haraam things are
widespread, that is haraam and it is not permissible to travel unless that is for
an essential need. Travel for a holiday or for fun is not an essential need that
would make it permissible to do this haraam action.
Travelling to a land in which sin and evil are widespread, whether it is a

Muslim country or not, involves many dangers and haraam actions, including
the following:
1 – Sitting in places of entertainment where sins are committed such as

drinking alcohol and gambling, entering places of entertainment and dance
halls, and not condemning those who do that. This is doing a haraam action
and failing to do an obligatory action, whereby the Muslim is guilty of sin.
2 – Loss of modesty because of the tempting scenes and immoral conduct and
animalistic behaviour that one sees in those countries.
Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen mentioned a number of

these evils and things that go against Islam in his answer when he was asked
about the phenomenon of families travelling to Arab and western countries:
He replied:
There are many ahaadith which forbid the making of images… they are
general in meaning and apply to all images, whether they are engraved,
carved or drawn, and whether they are three-dimensional or have no shadow
(two-dimensional). There is the command to erase all images, and it is
narrated that the angels do not enter any house in which there is an image.
2
Because of the necessity nowadays to protect borders and rights, the shaykhs
and scholars have granted a concession with regard to necessities such as ID
documents and passports etc, for those who want to travel for the sake of
medical treatment or for essential studies and the like. Such a person may
have his picture taken for his passport because it is not possible to travel
otherwise. But as for travelling for the sake of pleasure or fun, this is not
essential. I think that taking photographs is not permissible for this purpose.
Travelling with one’s wife and family for pleasure and fun leads to many
negative consequences, foremost among which is taking pictures of mahrams
whereby men at the border posts see them even though it is haraam for a
woman to uncover her face in front of non-mahram men.
Secondly:
There is no benefit in these journeys at all, rather they are a waste of precious
time. The claim that these trips are for discovery and learning about other
countries and their benefits are not true. Those who travel do not use their
trips to learn and ponder; rather they use them to relax and enjoy looking at
different scenes.
Thirdly:
These trips are a waste of money which is spent by these travellers and which
goes to benefit the kuffaar who are the enemies of Islam and use it to support
kufr, promote false religions and wage war against Islam and the Muslims.
Fourthly:
They indulge in permissible things which distract them from acts of worship,
and they may do many makrooh things which lead them into haraam things.
We often hear that those travellers intend to do promiscuous things, then they
fall into zina, drinking alcohol, listening to music, going to dance halls and
places of entertainment and spending huge amounts of money on those
haraam and makrooh things, which benefits the kuffaar and harms the
Muslims.
Fifthly:
The believing women end up doing things that are contrary to Islam, by
lifting the veil of modesty, uncovering their faces and heads, showing their
adornment and imitating the kaafir women on the grounds that they cannot
cover among women who are uncovered. Thus they fall into sin and imitate
the kaafir women and sinful women, and their guardians cannot stop them.
3
Sixthly:
Travelling to those countries for no necessary reasons is a means of

committing sin or looking down on the Muslims, whereby one scorns the
teachings of Islam and develops respect for the kuffaar in one's heart. We
advise Muslims to protect themselves, their minds, their womenfolk, their
wealth, their religious commitment and their worldly interests by not
travelling except in cases of urgent need.
And Allah is the Source of strength and the Guide to the straight path. May
Allah send blessings and peace upon Muhammad and his family and
companions. End quote.
Shaykh Saalih ibn Fawzaan al-Fawzaan was asked a number of questions

about young men travelling with their wives after getting married or during
holidays, and the attitude of guardians about young women travelling with
their husbands. There follow some of these questions and his answers:
1 – If a father knows that his son is going to travel abroad after getting
married, is he obliged to stop him? What is the evidence for that?
Answer: The father should stop his son from travelling abroad if the journey
is merely for pleasure and if he is able to stop him, because of the harm that
travelling will do to his religious commitment and to him. If he cannot stop
him, then he has to advise him and not give him any money for that, because
that would be helping him in sin and transgression.
2 – If the father of the wife knows that his daughter’s husband is going to take
her on a trip abroad after they get married, is he obliged to stop her? Is she
obliged to obey her father and not travel, or should she obey her husband and
travel abroad for pleasure?
Answer: The wife’s father has the right to prevent her from travelling abroad
with her husband if the trip is merely for pleasure. The wife should not obey
her husband in that, because there is no obedience to any created being if it
involves disobedience towards the Creator.
Thirdly:
With regard to what is required of the one who travels to that country: if his
trip is for a necessary purpose which makes it permissible, such as medical
treatment and the like, then Shaykh Saalih al-Fawzaan said:
My advice to those who travel abroad for permissible purposes is that they
should fear Allah and adhere to their religion and practice it openly; they
should feel proud of it and call others to it and convey its message to the
people. They should be a good example and represent the Muslims in a good
4
light, and they should not remain in the kafir land for longer than is
necessary. End quote.
5
What are the Scriptures of Ibrahim (peace be upon him)?
[English]
‫ها هي صحف إبراهين عليه السالم؟‬

By:
Source:
www.islam-qa.com
2009-1430

Praise be to Allah.
The Scriptures of Ibrahim (peace be upon him) are the Scriptures that Allah revealed to
His Prophet Ibrahim (peace be upon him); most of what they contain -- as the scholars
said -- were exhortations, wisdom and lessons.
Our Lord, may He be glorified and exalted, has mentioned them in the Holy Qur‘an in a
number of places, some of which refer to them in general terms and some in more
specific terms.
As for the general terms, it is where Allah says (interpretation of the meaning):
―Say (O Muslims): We believe in Allah and that which has been sent down to us and
that which has been sent down to Ibrahim (Abraham), Ismaa‘eel (Ishmael), Ishaq
(Isaac), Ya‘qoob (Jacob), and to Al-Asbaat [the offspring of the twelve sons of Ya‘qoob
(Jacob)], and that which has been given to Musa (Moses) and ‗Eesa (Jesus), and that
which has been given to the Prophets from their Lord. We make no distinction between
any of them, and to Him we have submitted (in Islam)‖ [al-Baqarah 2:136]
And He says (interpretation of the meaning):
―Say (O Muhammad ‫)صلى هللا عليه وسلن‬: We believe in Allah and in what has been sent
down to us, and what was sent down to Ibrahim (Abraham), Ismaa‘eel (Ishmael), Ishaq
(Isaac), Ya‗qoob (Jacob) and Al-Asbaat [the offspring of the twelve sons of Ya‗qoob
(Jacob)] and what was given to Musa (Moses), ‗Eesa (Jesus) and the Prophets from their
Lord. We make no distinction between one another among them and to Him (Allah) we
have submitted (in Islam)‖ [Aal ‗Imraan 3:84].
As for the place where they are mentioned clearly and specifically, it is in Surah al-
Najm, where Allah says (interpretation of the meaning):
―Did you (O Muhammad ‫ )صلى هللا عليه وسلن‬observe him who turned away (from Islam).
34. And gave a little, then stopped (giving)?
35. Is with him the knowledge of the Unseen so that he sees?

36. Or is he not informed with what is in the Pages (Scripture) of Musa (Moses),
37. And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him
to do or convey):
38. That no burdened person (with sins) shall bear the burden (sins) of another.
39. And that man can have nothing but what he does (good or bad).
40. And that his deeds will be seen.
41. Then he will be recompensed with a full and the best recompense‖
[al-Najm 53: 33 – 41]
And in Surah al-A‘la, where Allah says (interpretation of the meaning):
―Indeed whosoever purifies himself (by avoiding polytheism and accepting Islamic
Monotheism) shall achieve success,
15. And remembers (glorifies) the Name of his Lord (worships none but Allah), and
prays (five compulsory prayers and Nawaafil __additional prayers).
16. Nay, you prefer the life of this world,
17. Although the Hereafter is better and more lasting.
18. Verily, this is in the former Scriptures —
19. The Scriptures of Ibrahim (Abraham) and Musa (Moses) (‫‖)عليهما السالم‬
[al-A‘la 87:14-19].
Ibn Jareer al-Tabari (may Allah have mercy on him) said:
What is meant by Scriptures here is the books of Ibrahim and Musa. End quote. Jaami‘
al-Bayaan, 24/377
Al-‗Allaamah al-Ameen al-Shanqeeti (may Allah have mercy on him) said:
―and what was sent down to Ibrahim (Abraham)‖: it is not explained here what this
was that was sent down to Ibrahim, but it is explained in Surah al-A‘la that it was
Scriptures, and that among what it said in those Scriptures was: ―Nay, you prefer the
3

life of this world, Although the Hereafter is better and more lasting‖ and that is in the
verse where Allah says (interpretation of the meaning):
―Verily, this is in the former Scriptures —
19. The Scriptures of Ibrahim (Abraham) and Musa (Moses) (‫[ ‖)عليهما السالم‬al-A‘la 87:14-
19].
Adwa‘ al-Bayaan, 1/45
The Prophet (blessings and peace of Allah be upon him) has told us about the history of
its revelation, as it was narrated from Waathilah ibn al-Asqa‘ that the Messenger of
Allah (blessings and peace of Allah be upon him) said: The Scriptures of Ibrahim (peace
be upon him) were revealed on the first night of Ramadan, the Torah was revealed on
the sixth of Ramadan, the Gospel was revealed on the 13th of Ramadan, and the Qur‘an
was revealed on the 24th of Ramadan. Narrated by Ahmad in al-Musnad (4/107) and
classed as hasan by al-Albaani in al-Silsilah al-Saheehah (1575).
In some weak ahadith and in some reports from the Taabi‘een there are quotations from
the Scriptures of Ibrahim, and it is most likely that they were narrated from the books of
the children of Israel which -- even if it is sound -- indicates that the main subject matter
of the Scriptures of Ibrahim is wisdom and exhortation.
Dawood ibn Hilaal al-Nusaybi says:
It is written in the Scriptures of Ibrahim (peace be upon him):
―O world (dunya), how insignificant you are to the righteous to whom you adorn
yourself. I created in their hearts hatred towards you and dislike for you. There is
nothing in creation that is more insignificant to Me than you. Everything about you is
insignificant; you are bound to perish; I decreed the day I created creation that you
would not last for anyone, and no one would last for you, and even if the one who loves
you tried to hold on to you, glad tidings to the righteous who showed Me what they
have of contentment in their hearts and they showed Me what they have of sincerity
and righteousness. Glad tidings to them: I have no reward for them when they come to
me out of their graves except light running ahead of them, and the angels surrounding
them, until I grant them what they hope for of My mercy.
Al-Zuhd, by Ibn Abi‘l-Dunya (no. 200).
It says in al-Mawsoo‘ah al-Fiqhiyyah (15/167): with regard to the Scriptures of Ibrahim

and Dawood, they were exhortations and proverbs, with no rulings in them, so they are
not included among the books which contain rulings. End quote.
4

Shaykh Ibn ‗Uthaymeen (may Allah have mercy on him) said:
The Scriptures of Ibrahim are Scriptures which Allah revealed to Ibrahim, in which
there are exhortations and rulings. End quote.
Liqaa‘aat al-Baab il-Maftoohah, (no. 176)

What the Shi‟ah do on „Ashoora‟ is bid‟ah (innovation)
and misguidance
[English]
‫ما يفعله الشيعة في عاشوراء بدعة وضاللة‬

By:
Source:
www.islam-qa.com
2009-1430

What the Shi‟ah do on „Ashoora‟ is bid‟ah
(innovation) and misguidance
I am living in Dubai and here huge number of shia are present around us they
always say that doing maatum on 9 and 10 muhaaram is right and this is the proof
that we love hazrat husain and hazrat yaqoob also said “Hazrat Yaqoob (a.s.) cried
and said a word (Hey Yousuf) he cried that in result of he became blind and their rest
sons who were wrong asked him if you cried like this than you will hurt yourself and
no dought you will die one day while crying. THEN Haszar Yaqoob (a.s.) replied I
cried and tell all my tragedy to ALMIGHTY ALLAH and I know something from
GOD” please tell me the answer as soon as possible that beating chest is right or
wrong????
Praise be to Allah.
What the Shi‟ah do on „Ashoora‟ of beating their chests, slapping their cheeks, striking
their shoulders with chains and cutting their heads with swords to let the blood flow
are all innovations that have no basis in Islam. These things are evils that were
forbidden by the Prophet (peace and blessings of Allah be upon him), who did not
prescribe for his ummah to do any of these things or anything similar to them to mark
the death of a leader or the loss of a martyr, no matter what his status. During his
lifetime (peace and blessings of Allah be upon him) a number of senior Sahaabah were
martyred and he mourned their loss, such as Hamzah ibn „Abd al-Muttalib, Zayd ibn
Haarithah, Ja‟far ibn Abi Taalib and „Abdullah ibn Rawaahah, but he did not do any of
the things that these people do. If it was good, he (peace and blessings of Allah be upon
him) would have done it before us.
Ya‟qoob (peace be upon him) did not strike his chest or scratch his face, or shed blood
or take the day of the loss of Yusuf as a festival or day of mourning. Rather he
remembered his missing loved one and felt sad and distressed because of that. This is
something no one can be blamed for. What is forbidden is these actions that have been
inherited from the Jahiliyyah, and which Islam forbids.
Al-Bukhari (1294) and Muslim (103) narrated that „Abd-Allah ibn Mas‟ood (may Allah
be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said:
“He is not one of us who strikes his cheeks, rends his garment, or cries with the cry of
the Jahiliyyah.”

These reprehensible actions that the Shi‟ah do on the day of „Ashoora‟ have no basis in
Islam. The Prophet (peace and blessings of Allah be upon him) did not do them, nor did
any of his companions. None of his companions did them when he or anyone else died,
although the loss of Muhammad (peace and blessings of Allah be upon him) was
greater than the death of al-Husayn (may Allah be pleased with him).
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said: Every Muslim should
mourn the killing of al-Husayn (may Allah be pleased with him), for he is one of the
leaders of the Muslims, one of the scholars of the Sahaabah, and the son of the daughter
of the Messenger of Allah (peace and blessings of Allah be upon him), who was the best
of his daughters. He was a devoted worshipper, and a courageous and generous man.
But there is nothing good in what the Shi‟ah do of expressing distress and grief, most of
which may be done in order to show off. His father was better than him and he was
killed, but they do not take his death as an anniversary as they do with the death of al-
Husayn. His father was killed on a Friday as he was leaving the mosque after Fajr
prayer, on the seventeenth of Ramadan in 40 AH. „Uthmaan was better than „Ali
according to Ahl al-Sunnah wa‟l-Jamaa‟ah, and he was killed when he was besieged in
his house during the days of al-Tashreeq in Dhu‟l-Hijjah of 36 AH, with his throat cut
from one jugular vein to the other, but the people did not take his death as an
anniversary. „Umar ibn al-Khattaab was better than „Ali and „Uthmaan, and he was
killed as he was standing in the mihraab, praying Fajr and reciting Qur‟an, but the
people did not take his death as an anniversary. Abu Bakr al-Siddeeq was better than
him but the people did not take his death as an anniversary. The Messenger of Allah
(peace and blessings of Allah be upon him) is the leader of the sons of Adam in this
world and the Hereafter, and Allah took him to Him as the Prophets died before him,
but no one took the dates of their deaths as anniversaries on which they do what these
ignorant Raafidis do on the day that al-Husayn was killed. … The best that can be said
when remembering these and similar calamities is that which „Ali ibn al-Husayn
narrated from his grandfather the Messenger of Allah (peace and blessings of Allah be
upon him), who said: “There is no Muslim who is afflicted by a calamity and when he
remembers it, even if it was in the dim and distant past, he says Inna Lillaahi wa inna
ilayhi raaji‟oon (verily to Allah we belong and unto Him is our return), but Allah will
give him a reward like that of the day when it befell him.” Narrated by Imam Ahmad
and Ibn Majaah, end quote from al-Bidaayah wa‟l-Nihaayah (8/221).
And he said (8/220): The Raafidis went to extremes in the state of Bani Buwayh in the
year 400 and thereabouts. The drums were beaten in Baghdad and other cities on the
day of „Ashoora‟, and sand and straw was strewn in the streets and marketplaces, and
sackcloth was hung on the shops, and the people expressed grief and wept. Many of
them did not drink water that night, in sympathy with al-Husayn, because he was
killed when he was thirsty. Then the women went out barefaced, wailing and slapping
their faces and chests, walking barefoot in the marketplaces, and other reprehensible
3

innovations… What they intended by these and similar actions is to impugn the state of
Banu Umayyah (the Umayyads), because he was killed during their era.
On the day of „Ashoora, the Naasibis of Syria do the opposite of what the Raafidis and
Shi‟ah do. They used to cook grains on the day of „Ashoora and do ghusl and perfume
themselves, and wear their finest garments, and they took that day as an Eid for which
they made all kinds of food, and expressed happiness and joy, intending thereby to
annoy the Raafidis and be different from them.
Celebrating that day is an innovation (bid‟ah), and making it an anniversary for

mourning is also an innovation. Hence Shaykh al-Islam Ibn Taymiyah (may Allah have
mercy on him) said:
Because of the killing of al-Husayn (may Allah be pleased with him), Shaytan caused
the people to introduce two innovations: the innovation of mourning and wailing on
the day of „Ashoora‟, by slapping the cheeks, weeping, and reciting eulogies. … and the
innovation of rejoicing and celebrating. … So some introduced mourning and others
introduced celebration, so they regarded the day of „Ashoora‟ as a day for wearing kohl,
doing ghusl, spending on the family and making special foods. … And every
innovation is a going astray. None of the four imams of the Muslims or any other
(scholars) regarded either of these things as mustahab. End quote from Minhaaj al-
Sunnah (4/554).
It should be noted that these reprehensible actions are encouraged by the enemies of
Islam, so that they can achieve their evil aims of distorting the image of Islam and its
followers. Concerning this Moosa al-Musawi said in his book al-Shi‟ah wa‟l-Tas-heeh:
But there can be no doubt that striking heads with swords and cutting the head in
mourning for al-Husayn on the tenth day of Muharram reached Iran and Iraq and India
during the British occupation of those lands. The British are the ones who exploited the
ignorance and naiveté of the Shi‟ah and their deep love for Imam al-Husayn, and taught
them to strike their heads with swords. Until recently the British embassies in Tehran
and Baghdad sponsored the Husayni parades in which this ugly spectacle appears in
the streets and alleyways. The aim of the British imperialist policy of developing this
ugly spectacle and exploiting it in the worst manner was to give an acceptable
justification to the British people and the free press that opposed British colonialism in
India and other Muslim countries, and to show the peoples of these countries as
savages who needed someone to save them from their ignorance and savagery. Images
of the parades that marched in the streets on the day of „Ashoora‟, in which thousands
of people were striking their backs with chains and making them bleed, and striking
their heads with daggers and swords, appeared in British and European newspapers,
and the politicians justified their colonization of these countries on the basis of a

humane duty to colonize the lands of these people whose culture was like that so as to
lead these peoples towards civility and progress. It was said that when Yaseen al-
Haashimi, the Iraqi Prime Minister at the time of the British occupation of Iraq, visited
London to negotiate with the British for an end to the Mandate, the British said to him:
We are in Iraq to help the Iraqi people to make progress and attain happiness, and bring
them out of savagery. This angered Yaseen al-Haashimi and he angrily walked out of
the room where the negotiations were being held, but the British apologized politely
and asked him with all respect to watch a documentary about Iraq, which turned out to
be a film about the Husayni marches in the streets of al-Najaf, Karbala‟ and al-
Kaazimiyyah, showing horrific and off-putting images of people striking themselves
with daggers and chains. It is as if the British wanted to tell him: Would an educated
people with even a little civility do such things to themselves?! End quote.

What is the wisdom of creation of this universe?
(English)
‫اﳊﻜﻤﺔ ﻣﻦ ﺧﻠﻖ اﻟﻜﻮن‬

( ‫)إﻧﺠﻠﯿﺰي‬
Muhammad Salih al-Munajjid

I have a question which I hope you will answer, may Allaah reward you
with good.
If Allaah knows the unseen, and He knows what people will do, and He
knows who will go to Hell or to Paradise – because the knowledge of
Allaah precedes all things – then why did He create us? Why did Allaah
send the Devil down to earth with Adam and Hawwa’, when He knew
that repentance would not benefit him and He had already decreed that
he will go to Hell?
Firstly:
Knowledge of the purpose for which Allaah created mankind may answer
many questions that the atheists raise in order to confuse people, and by
which some Muslims may be influenced. These issues include the idea
that Allaah created mankind in order to put some of them in Paradise and
the others in Hell! This is a mistaken notion. It is not for this purpose that
Allaah created mankind and brought them into being.
The brother who asked this question – and whoever wants to know the
truth – should realize that the purpose behind the creation of man and
the creation of heaven and earth, is that Allaah, may He be glorified and
exalted, may be known and that His Oneness (Tawheed) may be affirmed
and that He may be obeyed.
“And I (Allaah) created not the jinn and mankind except that they should
worship Me (Alone)”[al-Dhaariyaat:56].
Ibn Katheer (may Allaah have mercy on him) said: i.e., I have only created
them so that I might command them to worship Me, not because I am in
need of them.

‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “except that they
should worship Me (Alone)” means: except that they should affirm their
servitude to Me, willingly or unwillingly.
This was the view favored by Ibn Jareer. Tafseer Ibn Katheer (4/239).
Many people are confused about what is wanted from the slaves of Al-
laah, which is adhering to His religion which He has chosen for them, and
what is wanted for them, which is rewarding the obedient and punishing
the disobedient. This is part of Allaah’s decree which will never be altered
or changed.
Ibn al-Qayyim (may Allaah have mercy on him) said:
As for the truth which is the purpose for which He created them – i.e., the
heavens and the earth and everything in between them – it is a twofold
aim: what is wanted from His slaves and what is wanted for them.
What He wants from them: is that they should know Allaah and the
attributes of His perfection, may He be glorified and exalted, and they
should worship Him alone and not associate anything with Him, so He
alone will be their God, the One Whom they worship and obey and love.
“It is Allaah Who has created seven heavens and of the earth the like the-
reof (i.e. seven). His Command descends between them (heavens and
earth), that you may know that Allaah has power over all things, and that
Allaah surrounds all things in (His) Knowledge”[al-Talaaq:12].
He told us that he created the universe so that His slaves might know the
perfection of His power, the all-encompassing nature of His knowledge,
which requires knowing Him and His names and attributes, and affirming
His oneness.
“And I (Allaah) created not the jinn and mankind except that they should
worship Me (Alone)”[al-Dhaariyaat:56].

This purpose is what is wanted from His slaves, which is that they should
know their Lord and worship Him alone. As for what is wanted for them,
it is recompense on the basis of justice and divine grace, reward and pu-
nishment. Allaah says (interpretation of the meaning):
“And to Allaah belongs all that is in the heavens and all that is in the
earth, that He may requite those who do evil with that which they have
done (i.e. punish them in Hell), and reward those who do good, with what
is best (i.e. Paradise)”[al-Najm:31]
“Verily, the Hour is coming __ and I am almost hiding it __that every per-
son may be rewarded for that which he strives” [Ta-Ha: 15]
“In order that He may make manifest to them the truth of that wherein
they differ, and that those who disbelieved (in Resurrection, and in the
Oneness of Allaah) may know that they were liars” [al-Nahl: 39]
“Surely, your Lord is Allaah Who created the heavens and the earth in six
Days and then rose over (Istawâ) the Throne (really in a manner that suits
His Majesty), disposing the affair of all things. No intercessor (can plead
with Him) except after His Leave. That is Allaah, your Lord; so worship
Him (Alone). Then, will you not remember? 4. To Him is the return of all
of you. The Promise of Allaah is true. It is He Who begins the creation and
then will repeat it, that He may reward with justice those who believed
and did deeds of righteousness. But those who disbelieved will have a
drink of boiling fluids and painful torment because they used to disbe-
lieve” [Yoonus: 3, 4].
Badaa’i’ al-Fawaa’id (4/971).
For more information on the wisdom behind the creation of mankind,

please see the answer to question no. 45529.
Allaah does not admit people to Paradise or Hell simply because He

knows that they deserve that, rather He will admit them to Paradise or
Hell on the basis of the deeds that they actually did in this world. If Allaah
created mankind and put them in His Hell, they would soon argue that He
did not test them or give them the chance to strive. Allaah wanted to

refute this argument, so He created them in this world and gave them
reason, and revealed His Books, and sent His Messengers; all of that is so
that they will have no argument against Allaah on the Day of Resurrec-
tion.
“Messengers as bearers of good news as well as of warning in order that

mankind should have no plea against Allaah after the (coming of) Mes-
sengers. And Allaah is Ever All-Powerful, All-Wise”[al-Nisa’:165].
Sheikh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on

him) said:
In this aayah it clearly states that it is essential to leave no excuse for an-
yone, by sending the Messengers who give glad tidings of Paradise to
those who obey them and give warning of Hell to those who disobey
them.
This excuse is completely ruled out here by the sending of the Messen-
gers with glad tidings and warnings, as is stated at the end of Soorah Ta-
Ha where Allaah says (interpretation of the meaning): “And if We had
destroyed them with a torment before this (i.e. Messenger Muhammad
and the Qur’aan), they would surely, have said: ‘Our Lord! If only You had
sent us a Messenger, we should certainly have followed Your Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.), before we
were humiliated and disgraced’” [Ta-Ha:134].
It is also referred to in Soorah al-Qasas where Allaah says (interpretation

of the meaning):
“And if (We had) not (sent you to the people of Makkah) __ in case a ca-
lamity should seize them for (the deeds) that their hands have sent forth,
they would have said: ‘Our Lord! Why did You not send us a Messenger?
We would then have followed Your Ayaat (Verses of the Qur’aan) and
would have been among the believers’”[al-Qasas:47].
And Allaah says (interpretation of the meaning):

“This is because your Lord would not destroy the (populations of) towns
for their wrongdoing (i.e. associating others in worship along with Allaah)
while their people were unaware (so the Messengers were sent)”[al-
An’aam:131]
“O people of the Scripture (Jews and Christians)! Now has come to you
Our Messenger (Muhammad) making (things) clear unto you, after a
break in (the series of) Messengers, lest you say: ‘There came unto us no
bringer of glad tidings and no warner.’ But now has come unto you a
bringer of glad tidings and a warner” [al-Maa’idah:19]
“And this is a blessed Book (the Qur’aan) which We have sent down, so
follow it and fear Allaah (i.e. do not disobey His Orders), that you may
receive mercy (i.e. saved from the torment of Hell).156. Lest you (pagan
Arabs) should say: “The Book was sent down only to two sects before us
(the Jews and the Christians), and for our part, we were in fact unaware
of what they studied.”157. Or lest you (pagan Arabs) should say: “If only
the Book had been sent down to us, we would surely, have been better
guided than they (Jews and Christians).” So now has come unto you a
clear proof (the Qur’aan) from your Lord, and guidance and a mercy” [al-
An’aam:155-157]
And there are other similar verses.
It is clear from these and other aayahs of the Qur’aan that Allaah does
not punish anyone except after warning and leaving no excuse on the lips
of the Messengers (peace and blessings of Allaah be upon them). Allaah
clearly states in many aayahs that he does not admit anyone to Hell ex-
cept after leaving no excuse and warning on the lips of the Messengers,
for example He says (interpretation of the meaning):
“Every time a group is cast therein, its keeper will ask: ‘Did no warner
come to you?’9. They will say: ‘Yes, indeed a warner did come to us, but
we belied him and said: “‘Allaah never sent down anything (of Revela-
tion)”’” [al-Mulk: 8]
It is well known that the ayah “Every time a group is cast therein” in-
cludes all the groups who will be thrown into it.
6

Abu Hayyaan said in al-Bahr al-Muheet, commenting on the aayah under
discussion: [The word] kullama (“every time”) indicates a general mean-
ing encompassing every time throwing is done, so it includes all those
who are thrown in.
Another example is the aayah in which Allaah says (interpretation of the

meaning):
“And those who disbelieved will be driven to Hell in groups till when they
reach it, the gates thereof will be opened (suddenly like a prison at the
arrival of the prisoners). And its keepers will say: ‘Did not the Messengers
come to you from yourselves, reciting to you the Verses of your Lord, and
warning you of the Meeting of this Day of yours?’ They will say: ‘Yes,’ but
the Word of torment has been justified against the disbelievers!”[Al-
Zumar:71].
The words “And those who disbelieved will be driven… They will say:
‘Yes…’ ” are general in meaning and include all the kuffaar. This clearly
shows that the all the people of Hell will have been warned by their Mes-
sengers in this world, but they disobeyed the command of their Lord, as is
clear.
Adwa’ al-Bayaan (3/66, 67)
We believe that knowing the purpose for which Allaah created mankind,
and knowing that Allaah will not punish anyone according to what He
knows about them, rather it will be recompense for his deeds in this
world, and therefore he will not have any excuse before Allaah – this is
the answer to the confusion mentioned in the question.
Secondly:
With regard to the question of why the Devil was sent down to earth with
Adam and his progeny, the difference between Adam’s coming down and
that of the Devil is that when Adam (peace be upon him) was sent down
to earth he had repented to Allaah, so Allaah accepted his repentance
and guided him, and sent him down to this earth as an honored Prophet

who had been forgiven, and he was to remain in this world until the ap-
pointed time that Allaah has decreed for him.
As for the enemy of Allaah the Devil, he did not repent at all or regret his
sin, or turn back; he has no hope of repentance and never tried to repent.
Rather he was stubborn and arrogant, and he overstepped the mark and
disbelieved. But he asked Allaah not to hasten his doom and punishment,
but rather to delay that until the Day of the appointed time. He did not
ask for that so that he would have the opportunity to repent, rather it
was so that he could persist in following the path of doom, and take the
misguided people to Hell with him. He came down as a leader of his par-
ty, the losing party of the shaytaan, so that Allaah’s wisdom concerning
His creation might be fulfilled, and so that He might test them: will they
obey Him or will they obey His enemy?, and so that the ultimate doom
will be the share of this accursed enemy, because of his stubbornness and
evildoing, and he deserves to be a loser.

What should a person do who has the prob-
lem of looking at women?
(English)
‫ﻛﻴﻒ أﻏﺾ ﺑﴫي ؟‬

I suffer from the habit of looking at adorned women. I cannot lower
my gaze most of the time. Please advise me, what shall I do?
The one who has a septic wound should do whatever it takes to remove the
poison and heal the wound, with antidotes and ointments. This may be
achieved in several ways, such as:
1. Getting married, because the Prophet (peace and blessings of Allaah be

upon him) said: “If one of you sees the charms of a woman, let him come
to his wife, for she has the same as (the other woman).” This will reduce
desire and weaken the infatuation.
2. Persisting in offering the

five daily prayers, saying
du’aa’ and beseeching Allaah
during the period before
dawn. His prayer should be
offered with proper presence
of mind and focus. He should
say a lot of du’aa’ such as
“Yaa muqallib al-quloob
thabbit qalbi ala deenik (O
Controller of the hearts,
make my heart adhere firmly
to Your religion)” and “Yaa musarrif al-quloob, sarrif qalbi ila ta’atika wa
ta’ati rasoolika (O Director of the hearts, direct my heart to obey You and
Your Messenger).” If he persists in du’aa’ and beseeching Allaah, He will
direct his heart away from that, as Allaah says (interpretation of the mean-
ing): “Thus it was, that We might turn away from him evil and illegal sex-
ual intercourse. Surely, he was one of Our chosen, (guided) slaves” [Yusuf
12:24].
End quote from al-Fataawa al-Kubra (3/77) by Shaikh al-Islam Ibn Tay-
miyah (may Allaah have mercy on him).
3. Keeping away from places where there are adorned women, and TV
channels and so on that show images that may affect and weaken the
heart. Ends.
2
Why is it not permissible for a Muslim woman to mar-
ry a kitaabi man when the opposite is permitted?
(English)
‫ﱂ ﳛﺮم ﻋﲆ اﳌﺴﻠﻤﺔ اﻟﺰواج ﺑﺎﻟﻜﺘﺎﰊ وﳛﻞ ﻟﻠﻤﺴﻠﻢ اﻟﺰواج ﺑﺎﻟﻜﺘﺎﺑﻴﺔ ؟‬

My Christian wife is asking: Why is it not permissible for a Muslim
woman to marry someone from among the people of the Book – Chris-
tians and Jews – whilst that is permitted to Muslim men?.
One of the names of Allaah in which we believe – and we do not think
that anyone who believes that he has a Lord will doubt that – is al-
Hakeem (the All-Wise). In this manner the noble angels praised Him, be-
cause they understood His wisdom in His command to them to prostrate
to Adam:
“They (angels) said: ‘Glory is to You, we have no knowledge except what

you have taught us. Verily, it is You, the All-Knower, the All-Wise’” [al-
Baqarah 2:32]
He has also testified to this, as have His angels and the people of know-
ledge:
“Allaah bears witness that Laa ilaaha illa Huwa (none has the right to be
worshipped but He), and the angels, and those having knowledge (also
give this witness); (He always) maintains His creation in justice. Laa ilaaha
illa Huwa (none has the right to be worshipped but He), the All-Mighty,
the All-Wise” [Aal ‘Imraan 3:18]
Thus He has established proof against His creation, as He says (interpreta-

“Say: ‘With Allaah is the perfect proof and argument, (i.e. the Oneness of
Allaah, the sending of His Messengers and His Holy Books, to mankind);
had He so willed, He would indeed have guided you all’” [al-An’aam
6:149]
Thus it is known that the All-Wise does not do anything in vain, and He
does not do anything that is inappropriate. He does not issue any com-
mand but that which is better for His creation than any other, as Allaah
“Allaah has sent down the Best Statement, a Book (this Qur’aan), its parts
resembling each other (in goodness and truth) (and) oft-repeated. The
skins of those who fear their Lord shiver from it (when they recite it or
2
hear it). Then their skin and their heart soften to the remembrance of
Allaah. That is the Guidance of Allaah. He guides therewith whom He
wills; and whomever Allaah sends astray, for him there is no guide” [al-
Zumar 39:23]
Just as this is implied by His being All-Wise, it is also implied by His being
the only Creator. The one who makes a thing knows best what is suited
for it, so how about the All-Knowing Creator?
“Should not He Who has created know? And He is the Most Kind and
Courteous (to His slaves), All-Aware (of everything)” [al-Mulk 67:14]
With regard to the wisdom behind the matter that you are asking about,
perhaps you know that Islam is the last religion that was revealed from
Allaah, hence it abrogates all other religions, as Allaah says (interpreta-
“It is He Who has sent His Messenger (Muhammad) with guidance and
the religion of truth (Islam), to make it superior over all religions even
though the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the
Oneness of Allaah) hate (it)” [al-Tawbah 9:33]
“…And never will Allaah grant to the disbelievers a way (to triumph) over
the believers” [al-Nisa’ 4:141]
The Messenger of Allaah (peace and blessings of Allaah be upon him)

said; “Islam prevails and is not prevailed over.” Narrated by al-Daaraqutni
and others; classed as hasan by al-Albaani in Saheeh al-Jaami’ (2778).
It is well known that the husband is in charge of his wife (qawaamah) and
his status within the family is higher than that of his wife. Perhaps this
higher position may make him force his wife to leave her religion and
follow his, or it may influence her to do that, and this is something that
Islam cannot accept.
The higher status held by the husband may also cause the children of this
woman to follow their father’s religion, which is a great error, if these
offspring grow up and do not follow the final religion of Allaah.
3
This is the important reason which Allaah mentioned when He forbade
Muslim women to marry non-Muslim men. Allaah says (interpretation of
the meaning):
“…And give not (your daughters) in marriage to Al-Mushrikoon till they

believe (in Allaah Alone) and verily, a believing slave is better than a (free)
Mushrik (idolater), even though he pleases you. Those (Al-Mushrikoon)
invite you to the Fire, but Allaah invites (you) to Paradise and forgiveness
by His Leave, and makes His Ayaat (proofs, evidences, verses, lessons,
signs, revelations, etc.) clear to mankind that they may remember” [al-
Baqarah 2:221]
Moreover, if a kitaabi woman (a Jewish or Christian woman) marries a

Muslim man, she is marrying someone who believes in her Prophet and
all the Prophets of Allaah, because he cannot be a Muslim otherwise, and
it is not permissible for him to differentiate between them. Allaah says
“The Messenger (Muhammad) believes in what has been sent down to

him from his Lord, and (so do) the believers. Each one believes in Allaah,
His Angels, His Books, and His Messengers. (They say,) ‘We make no dis-
tinction between one another of His Messengers’” [al-Baqarah 2:285]
Whereas the kitaabi – whether Jewish or Christian – does not believe in

Muhammad (peace and blessings of Allaah be upon him) or that he is the
Seal of the Prophets, so how can the two matters be equal, and how can
Muslim women marry men who do not believe in their Prophet?
But we should point out here that although it is permissible for a Muslim
man to marry a kitaabi woman, because of the interests that it is hoped
may be served by that, and to avoid burdening people with too many
restrictions, it is blameworthy, as Imam Maalik (may Allaah have mercy
on him) said. (Tafseer al-Qurtubi, 3/67).
This permission serves as a hint to the people of the Book, so that they
might realize that Islam has made exceptions for the people of the Book
in some rulings that it has not made for other kuffaar. Allaah has permit-
ted us to eat meat slaughtered by the people of the Book, and He has
permitted us to marry their women out of respect for the origin of their
4
religions which were based on Tawheed, and out of respect for the Mes-
sengers of those religions in whom we are commanded to believe and
respect, and to demonstrate the difference between the attitude of the
followers of Judaism and Christianity towards our Prophet Muhammad
(peace and blessings of Allaah be upon him) and the attitude of our reli-
gion towards their Prophets.
Finally, this ruling should not be strange for other religions, and it is not
something odd that is applied by Islam alone. Why should some of those
who attack our religion find it strange that Islam forbids our women to
marry non-Muslim men, when they do not marry one another even
though they are followers of one religion? A Catholic cannot marry a
Protestant woman and if he does so he is punished by the church, and
vice versa.
According to the canon of the Egyptian Orthodox Coptic Church published

in 1938 CE, article 6 states that “difference in religion is an impediment to
marriage.”
5
Will the person who intends to fast ‘Ashoora during the day be
rewarded for his fasting?
[English]
‫هل يثبت أجر عاشوراء لمن نوى صيامه أثناء اليوم؟‬

By:
Source:
www.islam-qa.com
2009-1430

Will the person who intends to fast ‘Ashoora during the day be
rewarded for his fasting?
I know of the virtue of fasting the day of ‘Ashoora, and that it is expiation for the
year that came before. But because we use the Gregorian calendar I did not know
when ‘Ashoora is until the morning of the day itself. I had not eaten anything, so I
intended to fast. Is my fast valid, and will I get the reward of this day and receive
expiation for the previous year?.
Praise be to Allah.
Praise be to Allah for making you keen to do naafil acts of worship. We ask Him to
make us and you steadfast in doing that.
With regard to your question about forming the intention to fast from the night before,
there is sound evidence from the Prophet (peace and blessings of Allah be upon him)
that the intention to observe a naafil fast formed on the morning of the day itself is
valid, so long as a person has not ingested anything that breaks the fast after dawn.
„Aa‟ishah (may Allah be pleased with her) narrated that the Prophet (peace and
blessings of Allah be upon him) entered upon his family one day and said: “Do you
have anything (i.e., any food)?” They said, “No.” He said, “Then I am fasting.” (Muslim,
1154, 170). The word “idhan” (translated here as “then”, in the sense of “in that case”)
indicates that it is permissible to form the intention of observing a naafil fast on the day
itself. This is unlike the obligatory fasts, which are not valid unless one forms the
intention the night before, because of the hadith, “Whoever does not form the intention
to fast before dawn, has not fasted.” Abu Dawood, 2454; al-Tirmidhi, 726; classed as
saheeh by al-Albaani in Saheeh al-Jaami‟, 6535. What is meant here is obligatory fasts.
Based on this, then your fast is valid. With regard to getting the reward for fasting, will
this be reward for the whole day or from the time of the intention only? Shaykh al-
„Uthaymeen (may Allah have mercy on him) said:
There are two scholarly opinions on this matter. The first is that he will be rewarded
from the beginning of the day, because the correct Islamic fast can only be from the start
of the day.
The second view is that he will only be rewarded from the time of his intention, and if
he formed the intention at midday then he will be rewarded for half a day. This is the
correct view, because the Prophet (peace and blessings of Allah be upon him) said,
“Actions are but by intentions, and each person will have but that which he intended.”
2

This man only formed the intention during the day, so he will be rewarded from the
time he formed the intention.
Based on the correct opinion, if a fast is connected to a particular day, such as fasting on
Mondays and Thursdays, and fasting on al-ayaam al-beed (the 13th, 14th and 15th of
each Hijri month) or fasting three days each month, and a person forms the intention
during the day, he will not be rewarded for the entire day. Al-Sharh al-Mumti‟, 6/373.
The same applies to the case of one who did not intend to fast „Ashoora until after dawn
had come: he will not get the reward for fasting „Ashoora‟, which is the expiation of one
year, because his case is not like that of one fasted the whole day of „Ashoora‟, rather he
only fasted part of it, from the moment he first formed the intention of fasting.
But he will be rewarded in the general sense of the reward for fasting during the month
of Allah Muharram, which is the best kind of fasting after Ramadan (as it says in Saheeh
Muslim, 1163).
Perhaps one of the main reasons for your and many people‟s not knowing when
„Ashoora is, or al-ayyaam al-beed, until the day has started, is – as you mention – use of
the Gregorian calendar. Perhaps missing out on these special days will motivate you
and others whom Allah blesses with guidance, to follow the lunar Hijri calendar which
Allah has prescribed for His slaves and approved of for His religion, even if that is only
with regard to their personal dealings, so as to revive this calendar which reminds us of
different shar‟i occasions, and in order to be different from the People of the Book
whom we are commanded to differ from and be distinct with regard to their rituals and
unique characteristics, especially since the lunar calendar was followed by the earlier
Prophets, as may be understood from the hadith which mentions the reason why the
Jews fasted „Ashoora – which is a day that is known through the lunar calendar. They
said that it was the day on which Allah had saved Moosa. This indicates that they
followed a lunar calendar and not the months of the solar European calendar.
Al-Sharh al-Mumti‟, 6/471
May Allah make your missing out on this special reward, and the missing out of others
who are keen like you, lead to a good outcome, so this will make you strive harder in
doing good works and acts of worship. This may make you more keen than people who
do some act of worship regularly and feel content with what they are doing, and may
fill them with self-admiration.
We ask Allah to bless us with His bounty and reward, and help us to remember Him
and give thanks to Him.

Is it obligatory to obey a ruler who does not rule according to the
Book of Allah and the Sunnah of His Messenger (blessings and
peace of Allah be upon him)?
[English]
‫هﻞ ﺗﺠﺐ ﻃﺎﻋﺔ اﻟﺤﺎآﻢ اﻟﺬي ﻻ ﻳﺤﻜﻢ ﺑﻜﺘﺎب اﷲ وﺳﻨﺔ رﺳﻮﻟﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ؟‬
By:
Source:
www.islam-qa.com

2009‐1430

Is it obligatory to obey a ruler who does not rule according to the
Book of Allah and the Sunnah of His Messenger (blessings and
peace of Allah be upon him)?
Is it obligatory to obey a ruler who does not rule according to the Book of
Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon
him)?.
Praise be to Allah.
The ruler who does not rule according to the Book of Allah and the Sunnah of
His Messenger should be obeyed in matters that do not involve disobedience
towards Allah and His Messenger, and it is not obligatory to fight him
because of that; rather it is not permissible to do so unless he reaches the level
of kufr, in which case it becomes obligatory to oppose him and he has no right
to be obeyed by the Muslims.
Ruling according to anything other than that which is in the Book of Allah
and the Sunnah of His Messenger reaches the level of kufr when two
conditions are met:
1. When he knows the ruling of Allah and His Messenger; if he is

unaware of it, then he does not commit kufr by going against it.
2. When what makes him rule by something other than that which Allah
has revealed is the belief that it is a ruling that is not suitable for our
time and that something else is more suitable than it and more
beneficial for people.
If these two conditions are met, then ruling by something other than that
which Allah has revealed constitutes kufr which puts a person beyond the
pale of Islam, because Allah says (interpretation of the meaning): “And
whosoever does not judge by what Allah has revealed, such are the Kaafiroon
(i.e. disbelievers)” [al-Maa’idah 5:44]. The authority of the ruler becomes
invalid and he has no right to be obeyed by the people; it becomes obligatory
to fight him and remove him from power.
2
But if he rules by something other than that which Allah has revealed whilst
believing that ruling by that – i.e. that which Allah has revealed -- is what is
obligatory, and that it is more suitable for the people, but he goes against it
because of some whims and desires on his part or because he wants to wrong
the people under his rule, then he is not a kaafir; rather he is a faasiq
(evildoer) or a zaalim (wrongdoer). His authority remains, and obeying him
in matters that do not involve disobedience to Allah and His Messenger is
obligatory, and it is not permissible to fight him or remove him from power
by force or to rebel against him, because the Prophet (blessings and peace of
Allah be upon him) forbade rebelling against rulers unless we see blatant kufr
for which we have proof from Allah. End quote.
3
Is there a connection between Sin and Shirk?
[English]
‫هل ثمة عالقة بين المعاصي والشرك؟‬

By:
Source:
www.islam-qa.com

2008-1429

Is there a connection between Sin and Shirk?
I am commiting shirk by waxing my body and doing my eyebrows because when you
are waxing you are changing the way Allah has made you but am I commiting shirk
by doing so?
by listening to song lyrics that are shirk or Kufr am I commiting shirk? for example a
song has the lyrics 'you are everything to me' everything includes god as well so is
this haram for me to listen to? am I commiting shirk by listening to songs that have
these type of lyrics in them if I don’t actually sing along with the lyrics I just listen to
the song?.
Praise be to Allah.
Firstly:
One of the matters concerning which there can be no doubt is that sins vary in degree,
and that there is a difference between sin and shirk. Changing the creation of Allah by
doing that which Allah has forbidden in pursuit of beautification is undoubtedly a
haram action, and it is a major sin, but it is not shirk or associating others with Allah in
principle.
With regard to al-namas, which means removing hair from the eyebrows, there is a text
which states that the one who does it and the one to whom it is done are among those
who deserve to be cursed. See the answers to questions no. 9037, 20108, 13744.
Surgeries that men and women have done to enlarge or reduce any part of the body and
change the creation of Allah in pursuit of beautification are major sins. See the answers
to question no. 1006, 47694 and 24215.
Shirk or associating others with Allah is one of the gravest and worst of sins, but not
every sin is shirk.
Another indication of that is the fact that Islam differentiates between shirk and sin in
the same context, and the conjunction indicates that there is a difference.
It was narrated from Abu Hurairah that the Prophet (peace and blessings of Allah be
upon him) said: “Avoid the seven sins that doom a person to Hell.” It was said: What
are they, O Messenger of Allah? He said: “Associating others with Allah (shirk);
witchcraft; killing a soul whom Allah has forbidden us to kill, except in cases dictated
by Islamic law; consuming orphans‟ wealth; consuming riba; fleeing from the
battlefield; and slandering chaste, innocent women.”

Sins and acts of disobedience are not major shirk at all, but committing minor sins will
soon cause a person to dare to commit major sins, and major sins will soon lead a
person into shirk and its branches. Hence one of the salaf said: Sin is the harbinger of
kufr, i.e., it leads to it. And some of the salaf called it light shirk or minor shirk.
It was narrated that „Abd-Allah ibn Mas‟ood (may Allah be pleased with him) said:
When the words “It is those who believe (in the Oneness of Allah and worship none but
Him Alone) and confuse not their Belief with Zulm (wrong)…” [al-„An‟aam 6:82] were
revealed, the companions of the Messenger of Allah (peace and blessings of Allah be
upon him) were distressed by that and said: Who among us has not wronged himself?
The Messenger of Allah (peace and blessings of Allah be upon him) said: “It is not as
you think; rather it is shirk. Have you not heard what Luqmaan said to his son when
exhorting him: „O my son! Join not in worship others with Allah. Verily, joining others
in worship with Allah is a great Zulm (wrong) indeed‟ [Luqmaan 31:13]?”
This hadith is a statement concerning this issue, which is that sins do not constitute
major shirk.
This hadith contains a wealth of knowledge, such as the fact that sins do not constitute
kufr. Sharh Muslim (2/143).
But sins, even if they do not constitute major shirk that puts one beyond the pale of
Islam, are still branches of kufr and acts of the people of kufr.
Hence Imam al-Bukhari (may Allah have mercy on him) said in Kitaab al-Imaan in his
Saheeh:
Chapter: sins are the matter of Jahiliyyah, but the sinner who commits them does not
become a kaafir except in the case of shirk, because the Prophet (peace and blessings of
Allah be upon him) said “You are a man in whom there is some Jahiliyyah” and Allah
says (interpretation of the meaning): “Verily, Allah forgives not that partners should be
set up with Him (in worship), but He forgives except that (anything else) to whom He
wills” [al-Nisa‟ 4:48].
If what the Prophet (peace and blessings of Allah be upon him) meant in the words
“rather it is shirk” was major shirk, then what he meant was that the one who is not one
of the people of shirk is safe from the threat of punishment in this world and in the
Hereafter that is issued to the mushrikeen, and he is among the guided. But if what he
meant is shirk in general terms, then it may said: when a person wrongs himself, such
as withholding – because of his love of wealth – and not doing some obligatory duties,
this is minor shirk; and loving that which Allah hates so that he gives his whims and
desires precedence over love of Allah, this is minor shirk, and so on. The one who does

that has missed out on security and guidance commensurate with the level of his shirk,
hence the salaf included sins in this wrongdoing.
Majmoo‟ al-Fataawa (7/82).
To sum up:
Plucking the eyebrows or enlarging any part of the body is not major shirk that puts
one beyond the pale of Islam, and there is no difference of opinion concerning that
among Ahl al-Sunnah wa‟l-Jamaa‟ah.
But this does not mean that these matters should be taken lightly; rather they are both
undoubtedly haraam, and some scholars even called such sins minor shirk or light
shirk, because the one who does them is giving precedence to his whims and desires
over Islamic teachings, thus taking his whims and desires as a god, and this sinner give
precedence to what he loves even though Allah hates it.
Secondly:
With regard to songs nowadays which include musical instruments, there is no doubt
that they are haraam and there is no doubt that they have a negative effect on people
old and young, male and female, especially those that are shown in videos and
accompanied by shameful scenes and indecency which offend every chaste Muslim.
For more details on the ruling on this prohibition, please see the answers to questions
no. 43736, 5000 and 5011.
If the lyrics of these songs include phrases of shirk then there is no doubt about the kufr
of the one who says them, whether it is the composer, the singer or one who sings
along, if he knows what they mean and knows that these words are shirk. It does not
benefit him to say that this is singing, playing or joking.
With regard to the listener, if he listens to these words and knows what shirk they
contain, and approves of it, then he is their partner in the sin of uttering words of shirk.

“And it has already been revealed to you in the Book (this Qur‟an) that when you hear
the Verses of Allah being denied and mocked at, then sit not with them, until they
engage in a talk other than that; (but if you stayed with them) certainly in that case you
would be like them. Surely, Allah will collect the hypocrites and disbelievers all
together in Hell” [al-Nisa‟ 4:140].
Shaykh Ibn Sa‟di (may Allah have mercy on him) said:

i.e., Allah has explained to you, in that which He has revealed to you, His shar‟i ruling
when attending gatherings of kufr and sin: “that when you hear the Verses of Allah

being denied and mocked at” i.e., being taken lightly. This is the duty of every
accountable person with regard to the aayahs of Allah: to believe in them and respect
them and venerate them. This is the purpose behind their revelation and this is the
purpose for which Allah created creation. The opposite of faith is to disbelieve in them,
and the opposite of venerating them is to mock them and look down on them. That also
includes the arguments of the kuffaar and hypocrites and their attempts to show that
the verses of Allah are false and to support their kufr.
That also includes attending gatherings of sin and evildoing in which the commands
and prohibitions of Allah are mocked and the sacred limits that He has set for His
slaves are transgressed.
The limit of this prohibition on sitting with them is “until they engage in a talk other
than that” i.e., other than disbelief in the verses of Allah and mocking them.
“certainly in that case” i.e., if you sit with them in the case described above, “you would
be like them” i.e., because you have approved of their kufr and mockery, and the one
who approves of sin is like the one who does it. Tafseer al-Sa‟di (210).
With regard to the sentence mentioned in the question, we do not think it is shirk, but it
is the lies of lovers. What it means is that the one who is loved is dearer than anyone
else, and that winning him or her is more important than any other goal. We do not
think that when a person says or sings that it even crosses his mind that Allah, may He
be glorified, in included in these general words.
But such words come under the heading of that which it is not allowed to listen to or
sing, for two reasons:
1 – Because they are words of love that provoke desire and cause fitnah.
2 – Because they appear in songs that it is haraam to listen to, because they are
accompanied by musical instruments.
Shaykh Muhammad ibn Salih al-„Uthaymeen (may Allah have mercy on him) said:
What is meant here is haraam songs, which are based on either of two things:
Either the subject matter of the songs is indecent, or they are accompanied by haraam
musical instruments. This is the haraam song: either the subject matter is indecent, such
as describing women and beardless youths, and alcohol, and so on, and this is haraam
because of the content of the words; or the subject matter is not haraam in and of itself
but if it is accompanied by musical instruments then it becomes haraam because of
what is accompanying it. If it is not accompanied by musical instruments then it is not
haraam, but if the songs are praising the gods of the mushrikeen, this is haraam and is
not permissible, because this is worse than describing zina, homosexuality and the like.
Al-Sharh al-Mumti‟ (10/18)

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As'Salâm Alaikum Wa'Rahmatullâhi Wa'Barakâtuh

Dear brother and sisters,

‫تعريف موجز بفتاوى اللجنة الدائمة للبحوث العلمية واإلفتاء‬

Muhammed Salih Al-Munajjid

Islamic Propagation Office in Rabwah, Riyadh

‫املكتب التعاوين للدعوة وتوعية اجلاليات بالربوة مبدينة الرياض‬

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It says in Fataawa al-Lajnah al-Daa‟imah (24/281-284), fatwa no. 21084:

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1. I will relieve him of poverty

2. I will protect him from the questioning of Munkar and Nakeer

3. I will help him to pass over al-Siraat

4. I will protect him from sudden death

5. I will make it forbidden for him to enter Hell

6. I will protect him from the squeezing of the grave

7. I will protect him from the wrath of the unjust ruler.

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Standing Committee for Scholarly Research and Issuing Fatwas

And Allah knows best.

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Sheikh Muhammed Salih Al-Munajjid

‫ﳏﻤﺪ ﺑﻦ ﺻﺎﻟﺢ اﳌﻨﺠﺪ‬

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Allaah says (interpretation of the meaning):

“O you who believe! Turn to Allaah with sincere repentance!” [Al-

And He says, out of kindness towards His slaves (interpretation of the

“And verily, I am indeed forgiving to him who repents, believes (in My

According to a report narrated by Muslim (2747): “Allaah rejoices more

The blessings of repentance come in this world and in the Hereafter,

“O you who believe! Turn to Allaah with sincere repentance! It may be

The reward of repentance is a good life in the shade of faith, content-

The reward of repentance is blessings coming down from heaven, bless-

According to a version narrated by Muslim (2716): “He was closer to the

According to a version narrated by Muslim: “He leaned with his chest

What is meant by repentance is returning to Allaah, giving up sin and

Repentance is essential from every sin, even if it is something between a

1- You should give up the sin

2- You should regret having done it

3- You should resolve never to go back to it.

‫ﻧﺼﺮﺍﱐ ﻳﺴﺄﻝ ﻋﻦ ﺍﳊﻜﻤﺔ ﻭﺭﺍﺀ ﲢﺮﱘ ﺃﻛﻞ ﳊﻢ ﺍﳋﱰﻳﺮ‬

Muhammed Salih Al-Munajjid

‫ﳏﻤﺪ ﺻﺎﱀ ﺍﳌﻨﺠﺪ‬

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“Say (O Muhammad): I find not in that which has been revealed to me

Eating pork leads to scabies, allergies and stomach ulcers.

Eating pork causes lung infections which result from tapeworms,

The doctors have confirmed that tapeworm disease is regarded as one of

See also Leviticus 11-1-8.

Is it not the prerogative of the Creator to command His slaves as He will,

Muhammed Salih Al-Munajjid

Islamic Propagation Office in Rabwah, Riyadh

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This attitude includes the following:

(a) Deliberation, gentleness, forbearance and not being hasty

Deliberation, gentleness and forbearance at times of tribulation and upheaval are

(b) – Sabr (patience)

We need a great deal of patience, especially at times of fitnah. Allah says

Al-Mustawrid al-Qurashi said to ‘Amr ibn al-‘Aas: “I heard the Messenger of

(c) Justice and fairness in all things

One of the strongest causes of differences among people, especially at times of

Allah says (interpretation of the meaning):

So it is essential to be just in our words and deeds, especially at times of fitnah, in