Tag Archives: fatwa

Jul 9 2016

Du’aa for Finishing the Recitation of the Quraan During the Night Prayer

Shaikh Uthaimeen, may Allāh have mercy on him, was asked, “What is the ruling concerning the du’aa for finishing the recitation of the Qur’an in the night prayer in Ramadaan?”

He replied, “I don’t know of any Sunnah from the Prophet ﷺ or the Companions either connected to finishing the recitation of the Quraan during the qiyaam al-lail in Ramadaan. The most that has been narrated about that is that Anas ibn Maalik, may Allāh be pleased with him, would gather his family and supplicate when he would finish reciting the whole Qur’an, and that was not in the prayer.”

Fataawaa Arkaan al-Islaam, p. 354.

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May 8 2015

Maaliki Scholars In Defence of Ibn Taymiyyah & His Fatawa

Maaliki scholars in defence of Ibn Taymiyyah and his fatawa
a) Two Maaliki judges Shams ud din al-Tanoosi al Maaliki and Noor ud din al-Zawawi defended Ibn Taymiyyah
Ibn Kathir said:

فركب خيل البريد ليلة الثامن عشر من شوال ثم أرسلوا خلفه من الغد بريدا آخر فردوه وحضر عند قاضي القضاة ابن جماعة وعنده جماعة من الفقهاء.
فقال له بعضهم: إن الدولة ما ترضى إلا بالحبس، فقال القاضي: وفيه مصلحة له واستناب شمس الدين التونسي المالكي وأذن له أن يحكم عليه بالحبس فامتنع وقال: ما ثبت عليه شيء، فأذن لنور الدين الزواوي المالكي فتحير، فلما رأى الشيخ توقفهم في حبسه قال: أنا أمضي إلى الحبس وأتبع ما تقتضيه المصلحة، فقال نور الدين الزواوي: يكون في موضع يصلح لمثله فقيل له الدولة ما ترضى إلا بمسمى الحبس.
فأرسل إلى حبس القضاة في المكان الذي كان فيه تقي الدين ابن بنت الأعز حين سجن، وأذن له أن يكون عنده من يخدمه، وكان ذلك كله بإشارة نصر المنبجي لوجاهته في الدولة، فإنه كان قد استحوذ على عقل الجاشنكير الذي تسلطن فيما بعد، وغيره من الدولة، والسلطان مقهور معه، واستمر الشيخ في الحبس يستفتي ويقصده الناس ويزورونه. وتأتيه الفتاوى المشكلة التي لا يستطيعها الفقهاء من الأمراء وأعيان الناس، فيكتب عليها بما يحير العقول من الكتاب والسنة.

Shaykh (Ibn Taymiyyah) was brought to Cheif justice (Badr uddin) Ibn Jama and there were a group of jurists. Some of them said the state is satisfied only with your imprisonment. The Judge (Ibn Jama) said there is good for you in it and he made Shams ud din Tanoosi al Malaki his deputy and ordered him to give verdicts of jail for Ibn Taymiyyah. He rejected and said nothing is proven against him (Ibn Taymiyyah). Then Qadhi authorized Noor Uddin al-Zawawi al Maaliki (to give verdicts) who became confused. When shaykh (Ibn Taymiyyah) saw they will not stop then he said: I will go to jail and follow the requirements of interests. Noor ud din al Zawawi Maaliki said you should be in the place which suits you. But it was said to him the state will only satisfied with the jail. So Ibn Taymiyyah was sent to Jail… All of this occurred because of Nasr al-Manbaji who had good relations with the state. He captured the mind of Jahangir who became the Sultan. He also captured the minds of some other people of power. The sultan was in control of him. The shaykh remained in Jail, he used to give fatawa, people used to visit him and ask him problematic questions which other jurists and the leaders were unable to answer. He would answer those questions from Quran and Sunnah which will make the minds surprised [Al Bidaya wal Nihaya 14/62]
b) Muhammad bin Abdul Rahman Baghdadi al Maaliki (701 h to 767 h) from Madrassah ash-Shareefah al Musta suriyah stated in defense of traveling to visit the graves:

ما أجاب به الشيخ الأجل الأوحد بقية السلف وقدوة الخلف رئيس المحققين وخلاصة المدققين تقي الملة والحق والدين
من الخلاف في هذه المسألة صحيح منقول في غير ما كتاب من كتب أهل العلم لا اعتراض عليه في ذلك إذ ليس في ذلك ثلب لرسول الله ولا غض من قدره
وقد نص الشيخ أبو محمد الجويني في كتبه على تحريم السفر لزيارة القبور وهذا اختيار القاضي الإمام عياض بن موسى بن عياض في إكماله وهو من أفضل المتأخرين من أصحابنا
ومن المدونة ومن قال على المشي إلى المدينة أو بين المقدس فلا يأتيهما أصلا إلا أن يريد الصلاة في مسجديهما فليأتهما
فلم يجعل نذر زيارة قبره طاعة يجب الوفاء بها إذ من أصلنا أن من نذر طاعة لزمه الوفاء بها كان من جنسها ما هو واجب بالشرع كما هو مذهب أبي حنيفة أو لم يكن
قال القاضي أبو اسحق اسمعيل بن اسحق عقيب هذه المسألة ولولا الصلاة فيهما لما لزمه إتيانهما ولو كان نذر زيارة طاعة لما لزمه ذلك
وقد ذكر ذلك القيرواني في تقريبه والشيخ ابن سيرين في تنبيهه وفي المبسوط قال مالك ومن نذر المشي إلى مسجد من المساجد ليصلي فيه قال فإني أكره ذلك له لقوله لاتعمل المطي إلا إلى ثلاثة مساجد المسجد الحرام ومسجد بيت المقدس ومسجدي هذا وروى محمد بن المواز في الموازية إلا أن يكون قريبا فيلزمه الوفاء لأنه ليس بشد رحل
وقد قال الشيخ أبو عمر بن عبد البر في كتابه التمهيد يحرم على المسلمين أن يتخذوا قبور الأنبياء والصالحين مساجد
وحيث تقرر هذا فلا يجوز أن ينسب من أجاب في هذه المسألة بأنه سفر منهي عنه إلى الكفر فمن كفره بذلك من غير موجب فإن كان مستبيحا ذلك فهو كافر وإلا فهو فاسق
قال الإمام أبو عبد الله محمد بن علي المازري في كتاب المعلم من كفر أحدا من أهل القبلة فإن كان مستبيحا ذلك فقد كفر وإلا فهو فاسق يجب على الحاكم إذا رفع أمره إليه أن يؤدبه ويعزره بما يكون رادعا لأمثاله فإن ترك مع القدرة عليه فهو آثم والله تعالى أعلم أه

He quoted Abu Muhammad Juwaini and Qaadi Iyaad regarding the prohibition of traveling to visit the graves. He also quoted Qadhi Ismaeel bin Ishaq Maliki (d 282 h), Imam Maalik, Muhammad bin al Mawaz, Ibn Abdul Barr, al Maazari, Shaykh Ibn Sireen, al Madawana in favor of Ibn Taymiyyah [, Al uqood ad-Durriyah 1/45, al Kawakib ad-Durruiyah 163-165]
This Maaliki scholar was pious and well versed as said by Muhammad Makhloof and Abu Al-Abbaas Al-Hilaali Al-Filaali who wrote his biography.
Muhammad Makhloof wrote a short biography on him in his book Shajarat An-Noor Az-Zakiyyah fi Tabaqaat Al-Maalikiyyah, He wrote,

“The polymath, well-versed, and ingenious scholar, the one who raised the banner of the Maaliki school in Iraq; he was a devout worshipper and one of the refined ascetic scholars. He studied at the hands of his father and other scholars. He authored many books, among them a commentary on Al-Irshaad written by his father, Sharh Mukhtasar Ibn Al-Haajib Al-Asli and Al-Fari; he also wrote a lengthy Tafseer and a commentary on Ilm Al-Khilaaf (science of legal differences among jurists) and other books in different areas of knowledge. He was born in 701 AH and passed away in 767 AH.”
see his biography on Islam web Fatwa No : 290407

Posted on our facebook page by brother Asim ul-Haq

May 6 2014

Boycotting, Shaykh Ibn Al-Uthaymeen

“Every believer, even if he is a disobedient sinner [faasiq]– then it is forbidden to boycott him if there is no benefit in that boycotting.

If there is benefit in the boycotting then we do it because at that point the boycotting would be a cure.

But when there is no benefit in it or when it results in an increase in disobedience and insolence–then leaving that which has no benefit is the benefit.”

Fataawaa fil-Aqidah, vol. 2, p. 1098.

(Shaikh Ibn Uthaimeen, may Allaah have mercy on him)

GiftsofKnowldege.net

Nov 11 2012

10 Books by Shaykh Ibn Baaz in Bangla / বাংলা

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সঠিক আকীদা-বিশ্বাস ও যা এর পরিপন্থী / Correct Beliefs & What Opposes It
কালেমা 'লা ইলাহা ইল্লল্লাহ' / Kalimah shahadah tayyib 'Laa ilaaha ill'Allaah' কালেমা ‘লা ইলাহা ইল্লল্লাহ’ / The Statement ‘Laa ilaaha ill’Allaah’
Shaykh Abdul-Azeez Ibnu Baz মুসলিম উম্মতের সর্বসাধারণের জন্য গুরুত্বপূর্ণ দার্‌স-সমূহ / Lessons for Common Muslims
Bidat bi'ah bedat বিদ‘আত থেকে সাবধান! / Beware of Innovations
আব্দুল আযীয ইবন বায / Abdul-Aziz bin Baz জানাযার কিছু বিধান / Funeral Rites
আব্দুল আযীয ইবন বায / Abd al-Aziz bin Abdullah Baz Islaamআল্লাহর দিকে আহবান ও দায়ীর গুণাবলি / Characteristics of The Caller (To Islam)
Tawassul in Islaam অলী আওলিয়াদের অসীলা গ্রহণ : ইসলামি দৃষ্টিকোণ / Intercession of The Saints : Islamic Point of View
Islam ইসলাম ও বাস্তবতার আলোকে আরব জাতীয়তাবাদ / Arab Nationalism In The Light of Islaam
রাসূলুল্লাহ সাল্লাল্লাহু আলাইহি ওয়াসাল্লামের সালাত আদায় পদ্ধতি / Description of The Prophet (Sallalahu alayhi wa sallam) Prayer
Islam জাদুকর্ম, জ্যোতিষ ও দৈবকর্ম এবং এতদসংক্রান্ত অন্যান্য বিষয় সম্পর্কে ইসলামের বিধান / Ruling on Black Majic & Fortune Telling

Sep 30 2012

Does the ruling on birth control differ from that of family limitation (of offspring)?

 
Question: Does the ruling on birth control differ from that of family limitation (of offspring)?

Answer: Birth control has some detail to it. Therefore, I say that this thing, which has come to be known as “birth control” is from that which the Muslims of today are being tested by in the lands of
Islaam. However, there are cases from it, which must be referred back to the motive behind it. An example of this is when the motive for this birth control is based on a prescription from Muslim doctors who are advising the couple towards this so-called “birth control” to safeguard the health of the woman who has departed from her natural state due to her having delivered many children! So if a skilled Muslim doctor issues these instructions as a form of advice, then that becomes a legitimate excuse for (the allowance of) this birth control.

This is an example in which birth control is permissible. As for an example that is contrary to this one, then it is such as when the motive behind it is due to poverty (!) or because of bills, which is always on the minds of the disbelievers!! So you can see one of them say: “My wife and I are two. And I have two children!! And the fifth member of them is their dog!! So this monthly pay that we receive is just enough for us (to pay our bills), and that’s all [five]!” This is not permissible in Islaam because this motive emanates from the logic of the Days of Ignorance, which we were warned to avoid and stay away from. Such is found in Allaah’s saying:

 

ولا تقتلوا أولادكم من إملاق نحن نرزقكم وإياهم

…and do not kill your children out of poverty; We will provide for you and them
[Surat Al-Ana’aam: 151]

This is especially the case since the Muslims believe that the child comes with his sustenance (already) with him. This is because, before it comes out into this world, its sustenance is ordained for it while it is in the womb of its mother, as has been clarified to us in the Noble Sunnah. So this example of birth control, with this motive, is not permissible at all. As for the baseless and false reasons that some people have used to justify and allow it, then they have no place in the Religion.

Shaykh Naasir ad-Deen al-Albaani
[Al-Asaalah, Issue #2]

Sep 29 2012

What is the ruling concerning putting limitations to the amount of offspring one has?

Question: What is the ruling concerning putting limitations to the amount of offspring one has?

Answer : The person that limits his offspring without having a legitimate reason for doing so, I hold him to be foolish if not a disbeliever in the Qadaa and the Qadar (Divine Execution and Preordainment) of Allaah. This is since the individual that limits his progeny to only three children, for example, and he has reached the age of fifty (!), the thought of death does not even cross his mind, or that some violent storm should come and take the lives of his three children, thus leaving him tillthe end of his life as if he were barren and without offspring. Therefore, those that put limits to the amount of children they have, they do not reflect upon the things that every Muslim reflects on. And it is Al-Qadar (Preordainment), which befalls the people in the way that He wants, not in the way that they want. So this practice that is done in current times, is a severe negligence and a clear deprivation.

Shaykh Nasiruddun al-Albani

[Al-Asaalah, Issue #2]

Mar 9 2012

Fataawa Regarding Smoking & Cigarettes

Fataawa Regarding Smoking & Cigarettes


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Fataawa Regarding Smoking & Cigarettes

Shaykh Muhammad bin Ibraheem Aal-ash-Shaykh
Shaykh Abdur-Rahman bin Naasir as-Sa’di
Shaykh Abdul-Azeez bin Abdullah bin Baaz

Feb 1 2012

The Ruling of Celebrating the Prophet (صلى الله عليه وسلم) Birthday

Transalated by: Mohamed Mansour

The sheikh has been asked as in “Fatawa sheikh Mohammad Al Salih Al Othaimeen”, prepared and organized by Ashraf Abdel Maksoud (1 / 126)

What is the ruling of celebrating the prophet’s birthday?

He answered:

We see that one’s faith can’t be perfected until he loves the messenger (صلى الله عليه وسلم) and glorifies him with what he should glorify him with, and with what is suitable for him (صلى الله عليه وسلم), and there is no doubt that the sending of the messenger (صلى الله عليه وسلم) and I don’t say his birth, but his sending as he wasn’t a messenger until he was sent, as people of knowledge have said, he has been informed by Iqra’ (Surah Al-‘Alaq) and has been sent by Al-Muddaththir (Surah Al-Muddaththir), and there is no doubt that his sending is a benefit to the whole mankind as Allah has said: Say (O Mohammad, صلى الله عليه وسلم) “O mankind!, verily I am sent to you all as the messenger of Allah, to whom belongs the dominion of the heavens and the earth. None has the right to be worshiped but he. It is he who gives life and causes death. So believe in Allah and his messenger, the prophet who can neither read nor write (i.e. Mohammad, صلى الله عليه وسلم), who believes in Allah and his words, and follow him so that you may be guided.” Al-‘Araf: 158.

And if he was so, then as a part of our glorification, respect, and politeness towards him, and as a part of taking him as a leader and someone to follow, is not to exceed than the worships he has legislated for us, because the messenger of Allah (صلى الله عليه وسلم) died and there was nothing good for his nation but he has showed it and has ordered us to do, and there was nothing evil for his Ummah, but he has clarified it and warned us from. So, as we believe in him as a leader and someone to follow, we don’t have the right to celebrate his birth or his sending, as celebration means happiness, joy, and showing glorification, and all these things are types of worship that get us closer to Allah, so we are not allowed to legislate in worships but what Allah and his messenger has legislated. So, celebrating the birthday is considered innovation, and the prophet (صلى الله عليه وسلم) said: “Every innovation is misguidance.” He has said this is general word, and he (صلى الله عليه وسلم) is the best to know what he says, the most eloquent in what he speaks, and the most advising in what he guides to, there is no doubt in this, and the messenger hasn’t excluded anything of the innovations that is not misguidance, and it is well known that misguidance is the opposite of guidance. That’s why The Al-Nasa’i reported another narration: “Every misguidance is in hellfire”, therefore if celebrating his birthday (صلى الله عليه وسلم) one of the things liked by Allah and his messenger, then it would have been permissible, and if it was permissible, then it would have been preserved, as Allah has ensured preserving his rulings, and if it was preserved, the guided caliphs, the companions, their followers and those who followed would have left it. Since they haven’t done anything of this, it has been know that this is not a part of the religion of Allah, and what I advice the Muslims in general with, is not to avoid such things whose legality haven’t been proved neither by the Qur’an nor by the traditions of the messenger of Allah (صلى الله عليه وسلم), nor in the deeds of the companions, and to pay attention to what is clear in the rulings as known obligatory and preferable deeds, and in it there is sufficiency and reform of the individual and the society.

And if you looked carefully into the conditions of those who are fond of such innovations, you will find them reluctant not only in doing preferable deeds, but also in doing duties and obligations. This is a part from the exaggeration in the prophet (صلى الله عليه وسلم) that is found in these celebrations, that leads to the major shirk (making partners with Allah) which causes one to get outside the religion, and that the messenger of Allah (صلى الله عليه وسلم) have fought people for it, and have made their bloods, money, and property lawful. We hear that there are some poems that are said during these celebrations that surely causes one to get out of the religion, as they repeat the saying of the Busiri:

O the most honored creature, who can I seek for refuge

But you, when a great accident happens to me

If you weren’t to take my hand on the day of resurrection

Shaking it, then say “Oh, foot slips!”

Among your generosity are this life and the other one

And among your knowledge is the knowledge of the tablet and the pen

Such attributes are due only to Allah, and I am astonished by who says such words. If he understands what he is saying, then how can he justify saying to the prophet: “Among you generosity is this life and the other one”, and “Among” here is stating that it is part of his generosity, and “the other one” is the hereafter. So, if this life and the one to come is among the generosity of the messenger (صلى الله عليه وسلم), and not all his generosity, then what is left for Allah, for sure, nothing would have been left, neither in this life nor in the hereafter. And also “And among your knowledge is the knowledge of he tablet and the pen”, and “Among” here is stating that it is part of his knowledge, and I don’t know what will be left for Allah, if we talked to the messenger (صلى الله عليه وسلم) with such speech.

And wait my Muslim brother… If you fear Allah, then give the messenger of Allah (صلى الله عليه وسلم) the degree Allah has given to him. He is the slave of Allah and his messenger, so say “Slave of Allah, and his messenger”. And believe in what Allah has commanded him to convey to all mankind: Say (O Mohammad, صلى الله عليه وسلم) “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor that I tell you I am an angel. I but follow what is revealed to me.” Al-An’am: 50, and what Allah has commanded him with when he said: Say (O Mohammad, صلى الله عليه وسلم) “It is not in my power to cause you harm, or to bring you to the right path.” Al-Jinn: 21, and in addition to that: Say (O Mohammad, صلى الله عليه وسلم) “None can protect me from Allah’s punishment (if I were to disobey him), nor can I find refuge except in him.” Al-Jinn: 22, even if Allah wants to do something to the messenger (صلى الله عليه وسلم), no one can protect him from Allah.

So, the net result of these festivals or celebrations of the prophet’s (صلى الله عليه وسلم) birthday, is not just limited to being an innovation in the religion, but also other bad things are added to it and can lead to major shirk.

Moreover, from what we have heard, there is intermixing between men and women, and there is clapping and using Duff (one-sided drum), etc.. and other bad things that no believer can have doubt in condemning them, and we are satisfied with what Allah and his messenger have legislated for us, as in it is the reform of the hearts, countries, and people.

(Fatawa sheikh Mohammad Al Salih Al Othaimeen”, prepared and organized by Ashraf Abdel Maksoud  [1 / 126] )

Jan 17 2011

Question: To what degree is a Muslim to be concerned with politics today, within it’s Islaamic guidelines?

Question: To what degree is a Muslim to be concerned with politics today, within it’s Islaamic guidelines?

Answer: If what is intended by “politics” is the administering of the ummah, then the reality is that politics is not from the acts of one individual from the people of the ummah, but rather, it is from the duties of the Muslim State. This is if the objective behind politics, as we stated before, is the administering of the ummah and the managing of its concerns in order to rectify what is in it from its
religious and worldly affairs. So if this is what is intended by “politics”, then this is fard kifaayah (a collective obligation). However, it is not for those people who are not in control of the state or of the rule, nor for those who can neither produce benefit nor cause harm.

As for obtaining the news to be aware of the state of affairs and the weakness the Muslims are in, and in order to avoid this outcome, then as we say, this is from the tasfiyah (purification) and the tarbiyah
(educating) – purifying Islaam from what has entered into it and focusing on educating the Muslims and bringing them up on this purified Islam. So knowing these general circumstances, which encompass the Muslims, is a must for the matter is as the old Arab poet has stated, taking his meaning
from an authentic hadeeth:

“I learned evil not for the sake of evil, but to avoid it
And whoever doesn’t know good from evil, he will fall into it.”

This is derived from a hadeeth – and I mean by it, the hadeeth of Hudhaifah Ibn Al-Yamaan, radyAllaahu ‘anhumaa, which is reported in the Saheehs of Al-Bukhaaree and Muslim. He, radyAllaahu ‘anhumaa, said: “The people used to ask Allaah’s Messenger صلى الله عليه وسلم, about the good, but I used to ask him about the evil for fear of it reaching me.” So being aware of what the Muslims are upon from humiliation and weakness in order to turn them away from that towards using the means of knowledge, strength and power, this is an obligation from the many obligations.

As for engaging at length in obtaining news, knowledge of battles and western politics, then this is from the aspect of: “Knowledge of something is better than being ignorant of it.” This is something
that we do not forsake. However, at the same time, we must not be very enthusiastic and fanatica about it. This is since the Prophet صلى الله عليه وسلم did not establish the affair of his Companions on knowing and following precisely, the news of his enemies to the same extent as he صلى الله عليه وسلم used to focus on teaching his Companions from one perspective and cultivating them on Allaah’s command from another perspective. This is our belief concerning politics based on their two categories, which we have mentioned previously.

[Al-Asaalah, Issue #18]