Saturday, June 27, 2015

Seek Allaah's help to guide you to a good wife

Question:

Fatwa2.jpgwhen i first fasted in ramadan i did not know much about religion and now i have a douth that i ate in ramadan though iam not sure so what should i do

Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His Slave and Messenger.

We hope that you are not required to make up or expiate for the days which you doubted that you broke the fast. In principle when a Muslim fasts, he does not eat or drink and this principle cannot be overruled with doubt. Moreover, if one drinks or eats during the day in Ramadhaan while he does not know that this is forbidden due to being brought up in the countryside where there are no scholars, or that he is a new Muslim, then he is excused for breaking the fast and he is not obliged to make up the days he broke the fast according to the view of many scholars may Allaah have mercy upon them; this is also the opinion of the Shaafi'ee School of jurisprudence.

Zakariyyaa Al-Ansaari may Allaah have mercy upon him from the Shaafi'ee School of jurisprudence, said: “If a person who breaks the fast by eating out of forgetfulness or out of ignorance, this does not invalidate his fast even if he ate a lot. For instance, this applies to one who is a new Muslim or he was brought up in the countryside where there are no scholars.”

Finally, it should be noted that a person who reaches the age of puberty is obliged to acquire the religious knowledge by which his belief and his individual obligations are accepted and performed correctly.
Allaah Knows best.

Lives in a country whose people rely on astronomic estimations to start and end Ramadan

Question:

Fatwa3.jpgi'm in india in india they fast by calender they not see the moon the goverment force them to fast by calender . i fast with arabs please answer me if i'm right i'm a somalian and i know arabic and you can answer in arabic or in English.


Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.

We hope that you were correct for fasting with the countries where the moon was sighted because it is not correct to relay on astronomic estimations in determining the beginning or the end of fasting. Therefore, this estimation should not be taken into account, rather, what should be relied on is the sighting with one's eyes or completing the month of Sha'baan 30 days.

Indeed, we clarified in Fataawa 86669 and 92309 that a Muslim who lives in a country whose people rely on astronomic estimations should rely in starting fasting and breaking the fast on his own sighting of the moon or the sighting of the nearest country to him, especially that the majority of the scholars may Allaah have mercy upon them are of the view that if the moon is sighted in one country all the people are obliged to fast. Hence, it is more appropriate to act according to the view of the majority of the scholars may Allaah have mercy upon them.

Allaah Knows best.

Did not fast four Ramadans due to severe acidity

Question:

Fatwa3.jpgassalam alaikum, my doubt is when i was doing my engineering i couldnot fast during ramadhan as i have severe acidity and also i was staying in hostel so i had to take food in night itself and keep it till sehri and eat. sometimes it used to get spoiled and i couldn't eat too. so i did not fast for 4 ramadhan's due to this two reasons. now do i have to only fast to make up those days or along with that i have to feed the poor people for those days? please reply to my question at the earliest.

Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His Slave and Messenger.

First of all, it should be mentioned that studies and not being able to keep the food until dawn time are not a sound reason for breaking the fast. Indeed, a fasting person may have dried food and other types of food which do not require to be kept in the fridge for his pre-dawn meal.

As regards having a severe acidity, if it is not possible to fast with this condition, then this is also not a sound reason to break the fast as it is possible to treat it by taking some medicine which would eradicate acidity or reduce its level.

Therefore, in our view, what you mentioned in the question is not a sound reason for breaking the fast, and you are obliged to repent to Allaah, make up for the days you failed to fast and feed a poor person for every day you delayed making up for the fast without a sound reason until the Ramadan of the following year had started. This is in case you had no excuse in delaying the make-up fasting, otherwise, all you are required to do is to make up the missed days.

Finally, it should be noted that severe acidity which is very hard to bear while fasting, and which is hard to treat and which reaches the extent of a sickness that renders one unable to fast, then one is not sinful for breaking the fast as Allaah Says (what means): {…but if any of you is ill or on a journey, the same number (should be made up) from other days…}[Quran 2:184]. You are more aware about yourself, as Allaah Says (what means): {Nay! Man will be a witness against himself (as his body parts (skin, hands, legs, etc.) will speak about his deeds). Though he may put forth his excuses (to cover his evil deeds).} [Quran 75:14-15]. This means that one is a witness against himself and knows his actions even if he puts forth excuses and denies what he did.

For more benefit, please refer to Fataawa 91791, 89317 and 82187.

Allaah Knows best.

Friday, June 26, 2015

Traveling in order to avoid fast in Ramadan

Question:

Fatwa1.jpgMy son lives in Canada. His exams will be held in Ramadhaan. Two exams are dated two hours before the Maghrib (sunset) prayer, which is the time he feels most tired while fasting and suffers headache. Does he have a concession not to fast? If not, can he travel in the morning of the day of the exam for more than 80 kilometers in order to utilize the concession of a traveler?

Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.

Taking exams is not one of the Sharee‘ah-approved excuses for not fasting in Ramadan. The eminent scholar Ibn Baaz may Allaah have mercy upon him said, “A person who is competent for religious assignment is not allowed to abandon fasting in Ramadan for the sake of an exam, as it is not a Sharee‘ah-approved excuse. Rather, he is required to fast and he can study during the night if it is difficult for him to study during the daytime.”

Your son must fear Allaah and not make it permissible for himself to abandon fasting in Ramadan. Deliberate abandoning of fasting in Ramadan without a Sharee‘ah-approved justification is a grave major sin. Rather, he should know that obeying Allaah is the best means to attain one's aspirations and achieve the desired objectives. Allaah The Almighty Says (what means): {And whoever fears Allaah - He will make for him a way out - And will provide for him from where he does not expect.} [Quran 65: 2-3]

Suffering headache is not a Sharee‘ah-approved justification to abandon fasting. The hardship is simple and endurable in such a case; and religious obligations usually involve some hardship of this type.

Travel in order to abandon fasting is impermissible. It is like a trick to shirk religious obligations and this is unlawful under Sharee‘ah. Shaykh Al-‘Uthaymeen may Allaah have mercy upon him said,

"Fasting in principle is obligatory. It is an obligation and one of the pillars of Islam. It is impermissible to play a trick to drop it. When one travels just to make it permissible to abandon fasting, his travel as well as the action of breaking the fast are prohibited. He must repent, cancel his travel and fast. If he does not cancel the trip, he has to fast even if he is traveling. In sum, one is not permitted to evade fasting in Ramadhaan by making an unplanned trip. Scheming to drop the Sharee‘ah obligation does not cancel it. Likewise, scheming to make lawful what is unlawful does not make it lawful." [End of quote]

It should also be noted that when he travels then returns to his place of residence with the intention of staying for four days or more, such a person is no longer regarded as a traveler.
Allaah Knows best.

Pregnancy and childbirth during Ramadan

Question:

Fatwa5.jpgI am 5 months pregnant and insha Allah will give birth in Ramadan. Do I have to make up the days which I can't fast due to pregnancy, or can I feed the poor people instead? Also, I still have 6 days to make up from last Ramadan, and I don't know if I will be able to fast them before the coming Ramadan.

Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhi wa sallam, is His slave and Messenger.

A woman who is breast-feeding a baby or is pregnant and expects harm to herself or her child (due to fasting) may omit fasting and make it up later. She has to fast a day in place of each day missed. The same applies to her when she omits her fast fearing for her child. However, if she breaks her fast fearing for her child alone then she has to make up the missing days in addition to giving an expiation for each day missed and offering the expiation to the needy.

As for the six days of the previous Ramadan. If she was still pregnant or could not fast due to any serious illness or due to her breast feeding her baby, then she should make up for these missed fasts after the coming Ramadan. If there was a period following the last Ramadan when she could fast, but did not fast without any legal reason and after that period she became pregnant and was not able to fast before the coming Ramadan, then she must make up the missed days and she must offer an expiation for each day.

We ask Allaah to bless you and your children.

Allaah Knows best.

I ate in Ramadhan

Question:

Fatwa5.jpgwhen i first fasted in ramadan i did not know much about religion and now i have a douth that i ate in ramadan though iam not sure so what should i do

Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His Slave and Messenger.

We hope that you are not required to make up or expiate for the days which you doubted that you broke the fast. In principle when a Muslim fasts, he does not eat or drink and this principle cannot be overruled with doubt. Moreover, if one drinks or eats during the day in Ramadhaan while he does not know that this is forbidden due to being brought up in the countryside where there are no scholars, or that he is a new Muslim, then he is excused for breaking the fast and he is not obliged to make up the days he broke the fast according to the view of many scholars may Allaah have mercy upon them; this is also the opinion of the Shaafi'ee School of jurisprudence.

Zakariyyaa Al-Ansaari may Allaah have mercy upon him from the Shaafi'ee School of jurisprudence, said: “If a person who breaks the fast by eating out of forgetfulness or out of ignorance, this does not invalidate his fast even if he ate a lot. For instance, this applies to one who is a new Muslim or he was brought up in the countryside where there are no scholars.”

Finally, it should be noted that a person who reaches the age of puberty is obliged to acquire the religious knowledge by which his belief and his individual obligations are accepted and performed correctly.
Allaah Knows best.

She delayed making up her missed fasts without a valid reason

Question:

Fatwa4.jpgassalamualaikkum my son was born 2 yrs back in the month of ramadan.i have 20 fasts remaining in that year.can you explain what all i should do to repent on tht fasts. my mother says that if a woman gets her period stopped on the fourth day then she can fast but she cannot perform her salah and can perform only after the seventh day. is there any hadith saying so that u can take ur fast but cant perform salah. pls clarify


Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.

First of all, along with making up for those days, you must repent for delaying making them up. Your repentance takes place by regretting being negligent about making up your missed fasts and by being determined not to delay it in the future. Also, you are obligated to expiate for every day if you have no valid reason for delaying making it up. It should be noted that ignorance (of the obligation of making up the missed fasts before next Ramadan) is considered a valid reason (i.e. it drops the obligation of the expiation). For more benefit, please refer to Fatwa 101245.

On the other hand, it is not correct that if the blood discharges of a menstruating woman stop at the fourth day or at any other day, she has to fast and does not have to pray. Menses and postpartum bleeding are among the matters which prevent a woman from the prayer and fasting, and when she becomes pure, she is no longer prevented from fasting or praying and she becomes obligated to perform the prayer and fasting as well. Whenever a woman is permitted to fast, she is permitted to pray, and whenever she is permitted to pray, she is permitted to fast. There is no difference between them except that fasting is acceptable before performing Ghusl (ritual bath) contrarily to the prayer. Also, regarding making up the missed prayer and fasting, a menstruating woman has to make up the fasting but does not have to make up the prayer. For more benefit, please refer to Fatwa 100850.

Allaah Knows best.

Thursday, June 25, 2015

The Ruling on Engagement Rings

Question: This person asks about wearing a ring; i.e., at the time of the proposal for marriage.

Fatwa1.jpgAnswer: It is not permissible for you. This is blind following of the disbelievers. It was not known amongst the people of al-Islaam. It has only come from the disbelievers. It has only come from the disbelievers. So it is not permissible for you to do that. They believe that when you put it on her then the marital life has commenced between the two of you; this is it origin. And it is based upon their Trinitarian belief. They pass it over the fingers then they put it in its place.[1] So the Muslim is to distance himself from imitation of the disbelievers. There has already come with us yesterday, or before yesterday (the Hadeeth):

مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ

He who imitates a people then he is from them.

Translated by: Raha ibn Donald Batts

Source: http://bit.ly/1Jn47ir

[1] Note: In the Eastern Orthodox Service of Betrothal, the Priest makes the Sign of the Cross with rings over the bridegroom’s head while saying three times “The servant of God (Groom) is betrothed to the handmaid of God (Bride), in the Name of the Father, and of the Son, and of the Holy Spirit. Amen”. This is then followed by another three times over the bride’s head with the names reversed, after which the rings are exchanged three times (either by the priest or by the best man). The Priest asks God “to bless this putting on of rings with a heavenly blessing and that an Angel of the Lord will go before these Your servants, all the days of their life.” In Eastern Orthodox tradition the wedding ring is worn on the right hand rather than the left. (Source: http://bit.ly/1SPbCQY)

During the yester years in medieval England, bridegroom would slide the ring part-way up his bride’s thumb, index and middle finger, saying “In the name of the father, the son, and the holy ghost” as he passed each one. He then put the ring on the next available finger i.e. third finger of left hand. It was in 1500s that the practice was finally formalized, when Henry VIII’s son wrote the book ‘The Book of Common Prayer’. The book spelt English modern Protestant wedding vows and verdict on the finger on which the wedding rings should be worn. (Source: http://bit.ly/1Jn48mv)

One Moon Sighting

What is your opinion on fasting in unison? Should each country have its own moon sighting? May Allah reward you.

moon2.jpg?w=150&h=138

Answer:

In the Name of Allah, the Beneficent, the Merciful.

Naturally and according to the Shari’ah, there is to be only a single Moon sighting for the whole world. This is the opinion of the three Imams except for the Shafi’is, whose opinion in this is rejected and incorrect.

Because of the fact that people begin their fasting on different days, we have become the laughing stock of other nations.

However, it should be mentioned that what we are in today is because of the absence of the Shari’ah and the authority of the murtaddin over our lands. They have changed the symbols of this religion and have made them like toys in their hands. So, O Allah, how has today’s absence of the Religion from the Muslims brought about disasters and tribulation…

And Allah is sufficient for us, and He is the best Disposer of our affairs.

By Shaykh Abu Qatadah

Making up for the fast missed during pregnancy and breastfeeding

from Articles - Islamweb

Fatwa2.jpgQuestion:

My question has to do with the missed fast of breastfeeding and pregnant women. I know all three opinions with regard to it, but the matter is Sheikh Albaani quotes as evidence the words of Ibn Abbaas and Ibn Umar that women only need to feed one poor person per each day missed but there is a hadeeth in Saheeh an Nasaa'i (2274) in which the Prophet, sallallaahu alayhi wa sallam, says: "Allaah has waved the traveler from half the prayer and also the fast, and also for breastfeeding and pregnant women". How do scholars who say that only making up the missed days is enough answer to this hadeeth? Also I would like to know Ibn Taymiyyah's opinion in this matter. And the third matter is that Ibn Baaz and Ibn Uthaymeen said that the opinion only to feed one poor person per each missed day is the opinion of Ibn Abbas and Ibn Umar and it is a weak opinion. How can the opinon of the Sahaabah, and especially these sahaabah can be called weak? And also it's authentically proven that the Prophet, sallallaahu alayhi wa sallam, prayed to Allaah to grant Ibn Abbas understanding of Quran and religion. Could you please clarify these to me with evidence as my wife doesn't really know what to do as she has 60 days left (30 for breastfeeding and 30 for being pregnant) and she asks if she knows that it will be very difficult for her to fast can she choose another opinion and feed a poor person for each missed day instead, even if it turns out the sounder is another opinion?

Fatwa:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.

Before answering all the points you asked about in your question, it should first be noted that the religious ruling which we think is the preponderant opinion about the matter, is that if the pregnant woman and the breastfeeding woman break the fast in Ramadan without travelling or being in menses or post-partum bleeding, then this could only be due to the following three reasons:
Breaking the fast out of fear about themselves.
Breaking the fast out of fear about their babies.
Breaking the fast out of fear about both themselves and their babies.
The scholars, may Allaah have mercy upon them, differed in opinion about these cases but the most preponderant opinion –Allaah knows best –is the opinion of Hanbali and Shaafi'i Schools of jurisprudence, which states that if they feared about their babies only and they broke the fast, they should make up the fast and feed a poor person [for each day], and if they feared about themselves only or about themselves and about their babies, then they should only make up the days they broke the fast.
Therefore, the pregnant woman and the breastfeeding woman are considered like a sick person and a traveler, so they are only obliged to make up for the days they broke the fast. The fact that Ibn 'Abbaas and Ibn 'Umar, may Allaah be pleased with them, did not mention making up the missed days (in this case) is because this is a well-known matter and there was no need to mention it. Concerning the Prophetic narration which reads: "Allaah Has exempted the pregnant woman and the breastfeeding woman from fasting," then what is meant here is the obligation of observing the fast, but they are obliged to make it up as there is no clear expression which suggests that they are not obliged to make it up.
As regards your second question about the view of Ibn Taymiyyah, may Allaah have mercy upon him, about the matter, then we have not come across his view about this matter.
With regard to the third question, there is no doubt that the companions, may Allaah be pleased with them, are the best people of this nation after the Prophet, sallallaahu 'alayhi wa sallam, and there is no doubt that the two companions, may Allaah be pleased with them, whom you mentioned in the question are among the most knowledgeable companions, and the Prophet, sallallaahu 'alayhi wa sallam, supplicated for Ibn 'Abbaas, may Allaah be pleased with him, with the supplication which you mentioned in the question. Despite all this, it is not strange that Shaykh Ibn Baaz and Ibn 'Uthaymeen, may Allaah have mercy upon them, considered their view as weak, because all people’s sayings could be accepted or rejected except those of the Prophet, sallallaahu ‘alayhi wa sallam.
The scholars, may Allaah have mercy upon them, differed in opinion about the issue of considering the statement of a companion as considerable evidence; some consider that their statement is considerable evidence but this does not mean that the companion is infallible. The statement of a companion is evidence as long as there is no stronger evidence which is more preponderant than his statement.
Moreover, if we say that it is not permissible to go against the statement of a companion, then what to do about their difference of opinion in one single issue, and it is known that they differed in many branches?
Concerning your last question, in cases of a difference of opinion, it is an obligation on a Muslim to act according to the most preponderant opinion of the scholars, may Allaah have mercy upon them. Therefore it is not permissible for your wife to act upon the view which says that it is enough to feed a poor person for each day as long as she is able to fast while she is convinced that it is not the preponderant opinion.
Allaah Knows best.

She committed zina with a non-Muslim during the day in Ramadan a few years ago, then she regretted it. What should she do?

One of my close friends committed zina during the day in Ramadan with a non-Muslim young man when she was twenty years old. Now she is twenty-nine and is very sad about what she did. She wants to know what exactly she should do so that that mistake may be forgiven.

Fatwa3.jpgPraise be to Allah.

Firstly:

There is no doubt that zina (fornication) is a major sin and is something that incurs the wrath and anger of Allah. If zina was committed with a non-Muslim, the sin is greater, and if that was during the day in Ramadan, that is even worse. If the person who committed the sin does not repent sincerely from the bottom of his heart, then his loss is complete.

Allah, may He be exalted, says (interpretation of the meaning):

“And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.

The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;

Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.”

[Al-Furqaan 25:68-70]

“Say: O My slaves who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.”

[az-Zumar 39:53].

Despite the abhorrent nature and severity of the sin and the fact that the one who committed it is exposed to the wrath and anger of Allah, the mercy of Allah precedes His wrath, so He does not hasten to punish His slave; rather He opens to him the gate of repentance and gives him time to repent. If he repents and is sincere, Allah will forgive him, no matter what his sin was.

What this young woman must do is be sincere towards Allah in her repentance, regret having committed this abhorrent action, resolve never to commit this sin again, and do a lot of righteous deeds. She should turn to her Lord, thinking positively of Him, being sincere towards Him and repenting fully to Him. Allah accepts the repentance of His slaves and grants pardon for bad deeds.

Secondly:

The one who committed zina during the day in Ramadan has to, along with repenting, make up that day’s fast and offer the severe expiation, which is to free a slave; if he cannot do that, then he must fast for two consecutive months; and if he cannot do that, he must feed sixty poor persons.

See also the answer to question no. 39734

The one who did that several years ago and has not made up the fasts that he missed also, in addition to the above, has to offer expiation for delaying the making up of that day’s fast, which is to feed one poor person; the amount to be given is half a saa‘ of the local staple food, wheat or rice and so on. That is equivalent to one and a half kilograms.

The Standing Committee was asked:

What is the ruling on one who committed zina during the day in Ramadan? That took place at the time when he was ignorant and now he is asking Allah for forgiveness.

They replied:

The questioner has to repent and must offer expiation, which is to free a slave; if he cannot do that, then he must fast for two consecutive months; if he cannot do that, then he has to feed sixty poor persons. He also has to make up the fast of that day on which he broke the fast, and he has to offer expiation for the delay in making up that day’s fast, which is one and a half kilograms of wheat.

End quote from Fataawa al-Lajnah ad-Daa’imah, 9/255

And Allah knows best.

Islam Q&A

Wednesday, June 24, 2015

She is in Love with a Classmate from Another Faith and Needs Advice

Question:

Fatwa2.jpgHow would you advise a girl who has fallen in love with a guy of another faith at her high school? She is a practicing Muslimah, and she was not having an "affair" with him or anything; she never touched him. She interacts with him everyday, and initially she thought it was just one sided but now the guy has confessed his love for her and she was courageous enough to leave immediately. She is overwhelmed with emotions and fighting a battle of faith and love. What would you say to her?
Siraaj: I wouldn't start by telling her that her emotions are wrong or bad.

I would focus on re-asserting or reinforcing her identity as a Muslim. The more dire consequence I've seen for some is attempting to reconcile their identity as a Muslim with their emotion, and sometimes the emotion is chosen such that they have to leave Islam altogether to feel okay with dating.

So my basic approach would be to focus on what she did right - that her īmān is strong, māshā'Allāh, that this life is a test and she's passing, that Allāh tests those whom He loves with the more difficult tests to reward them, that even Yusuf [as] went through this test and would rather deal with imprisonment than that test.
I'd also relate the story of Barseesa, the lesson from that, and how she did the right thing and turned away before it descended into disbelief. I'd also mention what I mentioned above then about how this is one way others have lost their Islam, and that she did the right thing and protected herself.

That it's not allowed will be implicit in congratulating and reinforcing her, I believe. I would not berate her with the haram card – that this is haram, that you should stay away from such relationships, how could you? What's wrong with you? See this is what happens in a mixed environment, and the usual negative I-told-you-so dialogue.
I would not put down the guy she's in love with, and I would not put down her emotions either. I would reinforce that this is a test from Allāh, and that she took the first step forward by walking away physically and the more difficult battle of walking away mentally lies ahead, by blocking him out of her life wherever she can.

People in these situations also often want to talk about their situation – that person, their story, how she liked him, how she found out, every nuance has meaning and often they need to just get that out and need a person they can trust to talk without feeling they'll be attacked. The person that can do that will inshā'Allāh establish trust with them first at an emotional level and then be better able to influence them.

That's how I'd go about it, given the situation as described.
Hena: At this point she needs someone calm and collected who can talk her through her emotions.

I would hold her and hug her tight, give her a physical warmth if I was in the same place.

Carrying the weight of this secret is phenomenal stress. High school is already so stressful and our girls are bombarded with this notion of 'love' since they are little. The first love experience is very strong. The intensity that we feel at that age is much more magnified than the emotions we have as we age, but feelings are just that… feelings and they eventually pass.

Most high school in-love relationships do not survive even if both people are from the same faith. They fall out of 'love' or cannot bridge the separation that graduation brings, when you don't see the person everyday in the hallways and in class. After graduation most kids take new directions.

Her feelings may not be controllable but she can control her actions.
How you found out is important too. Did she come to you or did you find out? If she came to you then honor her wisdom.
Just as Prophet Muḥammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) turned the sahabi's face away, you have to metaphorically and gently help her turn her heart away.
Please do emphasize the Hub (love) of the Creator versus love of the creation. Bring it back to Allāh. There is no pain-free way to go through this. If the tears are flowing ask her to cry out to Him. Ask her make this du‘ā’- “O Allāh, o controller of hearts and eyes, make my heart firm upon your religion.”
You sound like you have confidence in her, that should reflect in your tone and that is a great help knowing that someone who you respect has faith in you. Help her make a concrete plan on how she can cut back contact with him and check on her from time to time.
May Allāh make it easy on her and give her the shade of His Throne.
Nadya: A very important thing I'd remind her of is du‘ā’'a…

That although some people might understand some of what she's going through, only Allāh knows EXACTLY what she's feeling and EXACTLY how hard what she's going through is. I'd tell that when she's alone (either in sujood or just regular du‘ā’'a) to spill her heart out to Allāh, talk about exactly what she's feeling and going through, to know that He knows how hard it is, and to ask Him to give her the strength to pass this test, get through this, and to be able to put her faith above her emotions despite how hard and torturous it may be.
I'd remind her that this is a test for her. Everyone gets tested in life because that's how Allāh distinguishes those who are patient and deserving of Jannah from others. Some people are tested with death of loved ones, some with sickness, some with poverty or riches, and some are tested with love and emotions. Her loving him in secret is a test in and of itself, but him expressing his love back?!? Oh boy…That's a huge, giant. flashing neon sign saying, “Big test from Allāh! Big test from Allāh!”
I'm also reminded of the āyah in Surat Al Baqarah:
“…and it may be that you hate a thing which is good for you, and it may be that you love a thing which is bad for you. Allāh knows but you do not know.” (2:216)

Mention the āyah if the situation is appropriate and it seems befitting. This could be of benefit as well.

When is expiation required for one who broke the fast in Ramadaan without an excuse?

I would like to ask about what makes making up missed days of fasting in Ramadan as well as expiation obligatory? I have searched about the answer and found that there are two opinions:
1- Only intercourse requires making up missed day of fasting as well as expiating. The evidence for this is known from the Sunnah.
2- Intercourse and also taking anything that reaches the stomach intentionally, makes making up missed days and expiating obligatory. I did not find an evidence for this from Quraan or Sunnah.
Please provide us with a detailed answer clarifying the evidence from Quraan and Sunnah.

Fatwa5.jpgPraise be to Allaah.

The Prophet (peace and blessings of Allaah be upon him) stated that a Bedouin was obliged to offer expiation because he had intercourse with his wife deliberately during the day in Ramadaan whilst fasting. Thus he (peace and blessings of Allaah be upon him) explained the basis for the ruling and stated the reason for it. The fuqaha’ are unanimously agreed that his being a Bedouin was merely a description and does not affect the ruling. So it is also obligatory for a Turk or Persian to offer expiation if they have intercourse with their wives. They are also agreed that the fact that the woman with whom he had intercourse was his wife was also merely a description and does not affect the ruling, so expiation must also be offered for intercourse with a slave woman or zina. They are also agreed that the fact that the man regretted it had nothing to do with making expiation obligatory, so it has nothing to do with the basis of the ruling. But they differed as to whether intercourse was the only reason why expiation was required because the fast was invalidated only by that, or is the issue that the sanctity of Ramadaan was violated, even if it was done by breaking the fast deliberately by eating or drinking? Al-Shaafa’i and Ahmad held the former view, and Abu Haneefah, Maalik and those who agreed with them held the latter view. The difference between the two groups stems from their understanding of the basis of the ruling: is the ruling based on the violation of the sanctity of the Ramadaan fast violated by intercourse only or the violation of the sanctity of the Ramadaan fast by the spoiling of the fast in all cases, even if it is by eating or drinking? The correct view is the former, based on the apparent meaning of the text, and because the basic principle is that there is no expiation unless there is a clear text to prove that it is required.

Standing Committee for Academic Research and Issuing Fatwas

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (10/300, 301).

He cannot do without nose drops in Ramadan

I use nose drops, which I have been using for more than twenty years when fasting, because I suffer from difficulty in breathing. Now I have found out that they break the fast; what do I have to do now?

Fatwa2.jpgPraise be to Allah.

Firstly:

If the nose drops do not reach the throat, they do not break the fast. But if they do reach the throat, then they do break the fast.

Secondly:

If these drops reach the throat, in the sense that the sick person can detect their taste in his throat, and he is not able to do without them during the day in Ramadan, and he does not have any suitable alternative, and his sickness is one from which there is no hope of recovery, then in that case he comes under the same ruling as an old man (who is unable to fast), and he has to feed the poor only, because Allah, may He be exalted, says (interpretation of the meaning): “And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184].

Ibn Qudaamah (may Allah have mercy on him) said: In the case of the sick person who has no hope of recovery, he may not fast and should feed one poor person for each day, because he comes under the same ruling as an old man.

End quote from al-Mughni, 4/396

With regard to the days you have fasted in the past, then we hope that by the grace of Allah that will be accepted from you, and you do not have to do anything, especially since you used those nose drops when you were unaware that they break the fast; moreover this ruling is one concerning which there is a difference of opinion among the scholars.

The correct scholarly view is that if a person does one of the things that break the fast not knowing that it breaks the fast, he does not have to do anything.

That has been discussed previously in the answer to question no. 93866

We ask Allah to grant you a speedy recovery.

And Allah knows best.

Islam Q&A

Questions Concerning Ramadhan

Determining the Beginning of Ramadhan

Fatwa3.jpg[Q]: Is it permissible to rely upon astronomical calculations in determining the start of Ramadhan?

[A]: The Prophet sallallahu 'alayhi wa sallam ordered the Muslims saying: "Do not fast until you see the new moon, and do not stop fasting until you see it, and if it is concealed by clouds then count out (the thirty days of Sha'ban) for it." 1 And he 'alayhis-salatu was-salam said: "We are an illiterate nation that neither writes nor calculates (i.e. using astronomical calculations). The month is either like this, or this (meaning: Sometimes it is of twenty-nine days, and sometimes it is of thirty.) " 2

And it is established in the Sahih (no. 1903) of al-Bukhari from Abu Hurayrah radiallahu 'anhu that the Prophet sallallahu 'alayhi wa sallam said: "Fast when it (the moon) is seen, and cease fasting when it is seen, so if it is concealed by clouds then complete thirty days of Sha'ban." And he sallallahu 'alayhi wa sallam also said: "Do not fast until you have seen the moon, and if it is concealed by clouds then complete thirty days." 3 There are plenty of ahadith in this connection, and all of them point towards the obligation of actually sighting the moon, or if unable, then to complete the number of days in the absence of observing it. These narrations also point towards the impermissibility of using astronomical calculations in this regard. And Shaykh ul-Islam Ibn Taymiyyah has actually stated an ijma' (consensus) from the People of Knowledge about the impermissibility of relying upon astronomical calculations in this regard - and this is the truth about which there is no doubt.4 And with Allah alone is the ability.5
Brushing One's Teeth Whilst Eating

[Q]: Is it permissible to use a miswak to brush one's teeth, whilst fasting. And it it permissible to use toothpaste as well? What if some blood appear whilst I brush my teeth, doe this invalidate my fast?

[A]: There is no problem in cleaning one's teeth either using water, miswak or toothbrush, whilst fasting. Some have held it to be makruh (detested) to use a miswak whilst fasting, since it changes the smell of a person's breath. However, what is correct is that it is recommended to use a miswak in the beginning and the end of the day, since doing so does not change the odour, rather it just cleanses the mouth from impurities and small pieces of food that become lodged in one's teeth. As regards to the use of toothpaste, then it is makruh (detested), since it contains a distinctive taste and flavour which may then get mixed with one's saliva and then be swallowed. Thus, whosoever needs to use it should do so after suhur (the pre-dawn meal), before the time of Fajr and fasting begins. However, if one can safeguard allowing the toothpaste and salvia to be mixed then swallowed, then there is no harm in using such toothpaste. If - whilst cleaning's one teeth with water, miswak or a toothbrush - a small amount of blood flows out, then this does not break the fast, and Allah knows best.6
Concerning the Tarawih Prayer

[Q]: Some people insist that there is an ijma' (consensus) from the four well known Imams - Abu Hanifah, Malik, ash-Shafi'i and Ahmad ibn Hanbal, rahimahumallah - on praying only twenty raka'at for tarawih. Is this correct?

[A]: This is an erroneous claim. This is what has been stated in the Hanafi books of fiqh (jurisprudence), for we do not find any book that can be authentically ascribed to Abu Hanifah (d. 150H) rahimahullah. Rather, what is apparent from looking into Al-Muwatta of Imam Muhammad (one of the main students of Abu Hanifah) is that Abu Hanifah's madhhab (school of thought) was to pray eleven raka'at.

Imam Muhammad includes a chapter in Al-Muwatta (p. 110), stating: "Chapter: Establishing the Night Prayer in the month of Ramadhan, and the virtues contained in it." Under this chapter he relates four ahadith. The first, third and fourth narrations do not make mention of any specified number of raka'at for the tarawih prayer, rather they just mention the excellence of establishing Prayer in congregation and the excellence of the night prayer in Ramadhan. However, in the second narration eleven raka'at is mentioned. Then Imam Muhammad said (p. 111): "And we take all of this." ... Thus, he has shown that his madhhab is eleven raka'at, and this can only be the madhhab of Imam Abu Hanifah - rahmatullah 'alayhi - as well.

Ash-Shafi'i (d. 204H) - rahimahullah - said: "There is no limit to its maximum, since it is an optional prayer. Thus, if the standing is lengthened, whilst the number of prostrations is shortened (i.e. the number of raka'at is fewer), then that is good and that is what is most beloved to me. However, if the number of prostrations and bowings are increased (i.e. the number of raka'at are increased), then this is also good."7 So it is affirmed that Imam ash-Shafi'i - rahimahullah - does not advocate restricting the number of raka'at to twenty. Rather, he gives preference for there to be fewer raka'at and an increase in the length of standing.

Imam Ahmad ibn Hanbal (d. 241H) has approved of eleven raka'at as well as twenty - as Shaykh ul-Islam Ibn Taymiyyah says in al-Ikhtiyarat al-'Ilmiyyah (p. 38) and Shah Waliullah says in Al-Misriyyah (1/174) and Al-Musaffa (1/177).

Imam Malik (d. 179H) - rahimahullah - also supports eleven raka'at, as Shaykh ul-Islam Ibn Taymiyyah mentioned in Al-Ikhtiyarat (p. 38) and as Jalal ud-Din as-Suyuti mentions in Al-Hawi lil-Fatawa (p.350), where he said: Al-Juri, one of our companions said, from Malik who said: "That which 'Umar ibn al-Khattab gathered the people upon is more beloved to us. and that was eleven raka'at, and that was the prayer of Allah's Messenger sallallahu 'alayhi wa sallam." It was said to him: Eleven raka'at with the Witr? So he said: Yes, and thirteen is close." Then he said: "I do not know from where they have introduced these numerous ruku (bowings)."8

Praying eleven raka'at is based upon a number of authentic narrations, from them:-

What al-Bukhari relates in his Sahih (no. 2013) from Abu Salamah ibn 'Abdur-Rahman who relates that he asked 'A'ishah radiallahu 'anha: How was the Prayer of the Prophet sallallahu 'alayhi wa sallam in Ramadhan? So she said: "Allah's Messenger, sallallahu 'alayhi wa sallam did not used to pray more than eleven raka'at during Ramadhan or in other than Ramadhan. He would pray four raka'at, and do not ask about their beauty and length. Then he would pray another four, and do not ask about their beauty and length. Then he would pray three (witr)."
Jabir radiallahu 'anhu said: ''Allah's Messenger sallallahu 'alayhi wa sallam led us in the month of Ramadhan with eight raka'at and witr. Then on the following night we gathered in the mosque and hoped that he would come out, and we continued in that state until morning. Then we entered our houses, so we said: O Messenger of Allah we gathered in the mosque last night hoping that you would pray with us. So he said: 'I feared that it would become prescribed (i.e. obligatory) for you.' "9
Imam Malik relates in his Al-Muwatta (no. 248): From Muhammad ibn Yusuf, from as-Sa'ib ibn Yazid who said: "'Umar ibn al-Khattab ordered 'Ubayy ibn Ka'b and Tamim ud-Dari to lead the people in Prayer with eleven raka'at. And the reciter would recite some hundreds of verses until one of us would lean upon a stick because of the length of standing, and we had not used to finish until the appearance of Fajr."10
'Ubayy ibn Ka'b came to Allah's Messenger sallallahu 'alayhi wa sallam and said: O Messenger of Allah, something happened with me last night - meaning in Ramadhan. So he said: "And what was that 'Ubayy?" He said: Some women in my house said, we do not recite the Qur'an, so can you lead us in Prayer? So I lead them in eight raka'at and prayed the witr. And this was a Sunnah of his approval, since he remained quiet and he did not say anything.11

So all this goes to show that insisting that there is a consensus on praying only twenty raka'at for tarawih - claiming this to be the only view of all the four well-known Imams - is not only incorrect, but is against the established evidence. As regards a detailed discussion regarding the whole issue, then this is not possible here, nor is it the place to discuss the correctness, or merits, of praying twenty raka'at over eight, or vice-versa. Rather, one can find such discussions in the relevant chapters in the books of fiqh, whilst remembering that: "Difference in opinion must not be a source of obstinacy nor anger."12
What Should I Do in Ramadhan?

[Q]: What should a fasting person do, and what is obligatory upon him?

[A]: The fasting person must increase in obedience to Allah and to keep away from all the prohibited meters. It is obligatory upon the fasting person to safeguard the obligatory duties and to distance himself from all the prohibitions. So he should pray the five daily Prayers in their correct times and in congregation, and abandon lying, backbiting, cheating, dealing in usury, and all other prohibited matters. The Prophet sallallahu 'alayhi wa sallam said: "Whosoever does not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink."13,14
Eye Drops and Vomiting

[Q] Is it permissible to use eve or ear-drops whilst fasting, or does it invalidate the fast? And does vomiting also break the fast?

[A]: Whosoever uses eye or ear drops for medicinal purposes, then this does not invalidate their fast, and this is the correct opinion. This is because such drops are not termed as being food or drink - neither are they called so by convention, nor by Islamic terminology - and this is because such drops are administered through those places which food and drink are not administered. However, if taking such drops could be delayed until the night, then this would avoid entering into any difference of opinion. Similarly, whosoever vomits whilst fasting, then this does not invalidate their fast. This is because Allah does not burden a soul with more than it can bear, and also that the Shari'ah (Divinely Prescribed Islamic Law) is built upon facilitating ease and removing hardships, as Allah - the Most High - said: "And We have not made for you any hardships in the Religion." [Al-Qur'an 2:222]. Also, the Prophet sallallahu 'alayhi wa sallam said: "Whosoever has an attack of vomiting, then no atonement is required of him, but whoever intentionally vomits, then let him atone for it."15,16

(s) Al-Istiqaamah Magazine, Issue No. 5 - Ramadhan 1417H / January 1997CE

Tuesday, June 23, 2015

Shaykh Ibn Baaz about the Aqeedah of the Raafidah (Shia)

Question: There is a man who told to us that one of the elders gathered the preachers and the counselors and said to them: The one amongst you who excommunicates (makes Takfeer upon) the Raafidah, then we pass a judgement against him, admonish him and exclude/distance him. They (Ar-Raafidah) are Muslims and they are our brothers; they oppose us in some affairs which do not obligate (Takfeer-excommunicating them).

hellfire-700x300.jpg?w=470&h=201We want you (i.e. Shaykh bin Baaz) to make a clarification of that?

Answer: This one who speaks with this statement is an ignorant person by his own discretion/a person upon compound ignorance, an ignorant person by his own discretion/a person upon compound ignorance..

The affair of the Raafidah is dangerous, dangerous, for they are worshippers of engraved images, they worship the awliyaa, they worship the (Prophet’s) family, they invoke them besides Allaa\h, and they revile the Companions of the Prophet. They hold beliefs and a religion other than the religion of the Muslims.

They have enmity towards the Sunnah, and they view Ahlus Sunnah as an enemy amongst those who are enemies to them.

They are Raafidah, because they rejected Zaid bin Ali aforetime, rather (they reject) Husain do to him being pleased with As-Siddeeq (i.e. Abu Bakr) and Umar (may Allah be pleased with both of them).

The Raafidah at present are a people who hold false creeds; the filthiest, most evil and the most dangerous (of this) is that they worship the family of the Prophet (peace and blessings be upon him) besides Allah, and they seek deliverance and rescue from them, they make vows to them, they slaughter sacrifices in their name and they ask them to fulfill (their) needs and cure the sick; (And they invoke them saying) O Ali, O Hussain, O Fatimah, O, O; Just as the idol worshippers invoke their idols besides Allah.

This is well known from their (i.e. the Raafidah’s) creed, invoking the family of the Prophet. And from that, is that they believe that their Imams are infallible and that they know the unseen.

They have other beliefs besides that, and from them is revilement of the Companions of the Prophet (peace and blessings be upon him), whilst they (i.e. the Companions) and the carriers and transmitters of the Sunnah and the Qur’an, are the carriers and transmitters of the Shari’ah; so whoever harbors an evil thought about them has committed disbelief. And we ask Allah for well-being.

Likewise, the Shia are (various) parties; in particular the Raafidah and the Baatiniyyah are the most severe in evil (amongst) the Shia; likewise, the Nusayriyyah are from the most dangerous of them. They (i.e. the Shia) are different classes, they are many classes; but the Raafidah, the Nusayriyyah and Baatiniyyah are the filthiest of them.

Diversity of the Seven Different Recitations of the Quran Does Not Change the Meanings

Q: It is said that the diversity of Qira’at (recitation styles) of the Qur’an results in difference in the Qur’an, as it may imply a second meaning, such as Ayah (13) in Surah Al-Isra’, saying: وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا [(meanings of which are translated as:) And on the Day of Resurrection, We shall bring out for him a book which he will find wide open]. Please clarify with providing an analysis of the phrase: “يلقاه منشورا”.

Fatwa3.jpgA: It is authentically reported from the Prophet (peace be upon him) that the Qur’an was divinely revealed in seven acceptable styles of recitations, i.e. seven Arab accents and dialects out of mercy and facilitating recitation. The recitations of the Qur’an have been transmitted by Tawatur (a significant number of reliable narrators whose agreement upon a lie is impossible). The consistency of the Qur’an confirms this. All the Qira’at of the Qur’an are based on revelation from Allah, the All-Wise, the Praiseworthy.

Therefore, the diversity of Qira’at does not mean perversion, alteration, or ambiguity in the meanings of the Qur’an. Likewise, it does not imply contradiction or disorder in the objectives intended. In fact, each part of the Qur’an confirms and explains the other. Certain meanings according to some Qira’at may differ, yet this difference aims at achieving a goal in the Shari‘ah (Islamic law) or providing a benefit for people, while remaining consistent in meaning, agreeing in objectives, forming a part of one complete, perfectly accurate legislation body, without the slightest blemish of conflict or contradiction among them.

For example, according to the reported Qira’at of the Ayah cited by the questioner, which is the Saying of Allah (Exalted be He): وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا If when reading the word (ونخرج) ["Wa nukhriju"] the letter “ن” (Nun) is pronounced with Damm (vowel point that sounds like “u”) and the letter “ر” (Ra’) is pronounced with Kasr (vowel point that sounds like “i”); and when reading: (يلقاه) ["Yalqah"] the letter “ي” (Ya’) is pronounced with Fat-h (vowel point that sounds like “a”), with the letter “ق” (Qaf) de-emphasized, the meaning will be: on the Day of Resurrection We shall bring out for every person a record i.e. the record of their good and bad deeds, which they will find spread open.
(Part No. 5; Page No. 398)

The blessed people will take their records with their right hands while the wretched will take theirs with their left hands. Second: if when reading: ” يلقاه منشورا ” the letter “ي” (Ya’) is pronounced with Damm (vowel point that sounds like “u”) with the letter “ق” (Qaf) emphasized: “Yulaqqahu manshura” the meaning will be: on the Day of Resurrection We shall bring out for every person their record of deeds, which they will be given spread open. So, the two Qira’at convey the same meaning because in either case, received or been given, humans will take the records of their deeds.

Similarly, Allah (Exalted be He) says: فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ [(meanings of which are translated as:) In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies]. If when reading (يكذبون) ["Yakdhibun"] the letter “ي” (Ya’) is pronounced with Fat-h (“a”), the letter “ك” (Kaf) has Sukun on it (vowel-less), and the letter “ذ” (Dhal) is pronounced with Kasr (“i”), the meaning will be: Tell lies about Allah and the believers. The word (يكذبون) may also be recited: “Yukadh-dhibun”, where the letter “ي” (Ya’) is pronounced with Damm (“u”), the letter “ك” (Kaf) with Fat-h (“a”) and the letter “ذ” (Dhal) with Shaddah (double consonant), in that case the meaning will be: Belie the Messengers regarding their revealed messages. It is apparent that the meanings of the two Qira’at are congruous with each other; each of them shows a characteristic of the hypocrites. The first described them with telling lies about Allah (Exalted be He), His Messengers, and people; whereas the second described them with belying the Messengers as regards the Law and the truth revealed to them. So, both are true, for the hypocrites combine both telling lies about and belying Messengers.

Consequently, it becomes clear that the diversity of the Qira’at of the Qur’an is divinely meant for a Divine Wisdom. The diversity of Qira’at is not a production of human perversion or alterations and it does not result in error, contradiction, or disorder; rather, in all cases, their meanings and objectives are consistent and agreeing. May Allah grant us success.

They are fasting Ramadan reluctantly and they wish it would end, because of the hardship they face during it!

We are fasting Ramadan, but we wish that it would end, because of the hardship we face when fasting. Is this regarded as a sin from which we must repent? What is your advice to us?

Fatwa4.jpgPraise be to Allah.

Fasting is one of the greatest acts of worship and one of the best means of drawing close to Allah. Al-Bukhaari (1904) and Muslim narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah says: ‘Every deed of the son of Adam is for him, except fasting. It is for Me and I shall reward for it. Fasting is a shield, so when it is a day when one of you is fasting, let him not utter any obscene speech that day or raise his voice. If anyone reviles him or tries to fight with him, let him say: I am a man who is fasting. By the One in Whose hand is the soul of Muhammad, the smell of the mouth of the fasting person will be better before Allah on the Day of Resurrection than the fragrance of musk. The fasting person has two moments of joy that he enjoys: when he breaks his fast he rejoices, and when he meets his Lord he will rejoice because of his fasting.’”

This clearly points to the great status and importance of fasting in the religion of Allah, and to the virtue of those who fast and the greatness of their reward.

Shaykh Ibn Sa‘di (may Allah have mercy on him) said:

These are two rewards, one in this world and one in the Hereafter.

The reward in this world is seen when the fasting person breaks his fast; he rejoices in the blessings that Allah has bestowed upon him by enabling him to complete the fast, and he rejoices at fulfilling his desires that he refrained from during the day.

The reward in the hereafter will be his joy when he meets his Lord and He is pleased with him and honours him. This later joy is a reflection of the earlier joy in this world, for Allah will grant both to the fasting person.

It also indicates that when the time of breaking the fast comes near, and the fasting person experiences this joy, it is in return for what he has endured during the day of the hardship of forsaking his desires. This comes under the heading of encouraging and motivating the individual to do good.

End quote from Bahjat Quloob al-Abraar, 96. See also: Fath al-Baari by Ibn Hajar, 4/118

Hence you will find that the Muslim for whom fasting is difficult but he is able to put up with it rejoices at the time of breaking his fast, not because the difficulty has ended but because Allah may He be exalted, has helped him to put up with it and complete the act of worship to Him, may he be glorified. His focus was not on the hardship, waiting for relief, rather his focus was on the act of worship and his determination to complete it. According to the saheeh hadeeth narrated by Abu Hurayrah, the Prophet (blessings and peace of Allah be upon him) said: “Would you like to strive hard in du‘aa’ (supplication)? Say: Allahumma a‘inna ‘ala shukrika wa dhikrika wa husni ‘ibaadatika (O Allah, help us to give thanks to You, to remember You and to worship You properly).” Narrated by Ahmad, 7922; classed as saheeh by al-Albaani in as-Saheehah, 844.

You can hardly find anyone who feels distressed during this blessed month, except those who are more concerned about worldly matters so that they may indulge in desires and pleasures, and do not like to keep away from them.

The one who encounters hardship and tiredness because of fasting is one of two types:

Either he has an excuse, such as sickness, travel and the like, in which case he may avail himself of the concessions granted by Allah and break the fast;

or he encounters bearable hardship, so he completes his fast and is patient in putting up with this hardship, seeking the pleasure of Allah.

As for the one who encounters hardship and dislikes fasting, and wishes that the month would end and never come again, this is undoubtedly inappropriate; this is a person who dislikes worship and is not patient in adhering to the commands of Allah.

For more information, please see the answer to question no. 13480

And Allah knows best.

Islam Q&A

Meaning of tafweed with regard to the names and attributes of Allah (i.e., thinking that only Allah knows what is meant)

Praise be to Allah, I know what is meant by these four things [with regard to the names and attributes of Allah]: tahreef (distorting the meaning), ta‘teel (denying the apparent meaning), tawqeef (refraining from discussing the meaning) and tamtheel (likening Allah to His creation). But some scholars also speak of a fifth matter, namely tafweed (thinking that only Allah knows what is meant), and I do not know what tafweed is. Can you please explain to me what it means and the evidence for it?

Fatwa5.jpgPraise be to Allah.

Firstly:

Tafweed with regard to the names and attributes of Allah, may He be exalted, has two meanings:

1.

A correct meaning, which is affirming the wording and the meaning to which is points, then leaving knowledge of how it is to Allah. So we affirm the beautiful names and sublime attributes of Allah, and we acknowledge and believe in their meanings, but we do not know how they are.

So we believe that Allah, may He be exalted, rose over the Throne in a real sense as befits His Majesty, in a manner that is not like this action on the part of human beings, but how that occurred is unknown to us. Hence we leave knowledge of how it occurred to Allah, as Imam Maalik and others said when asked about this rising over (istiwa’): The rising over is known but how is unknown.

See: Majmoo‘ al-Fataawa by Shaykh al-Islam [Ibn Taymiyah], 3/25

This is the view of Ahl as-Sunnah wa’l-Jamaa‘ah: We affirm the attributes of Allah, may He be exalted, without likening Him to His creation or discussing how. Allah, may He be exalted, says (interpretation of the meaning): “There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [ash-Shoora 42:11].

Ibn ‘Abd al-Barr (may Allah have mercy on him) said: Ahl as-Sunnah are unanimously agreed on affirming the attributes that are mentioned in the Qur’an and Sunnah, and interpreting them as they appear to mean, not metaphorically. But they do not discuss how any of them are.

Al-‘Uluw li’l-‘Aliy al-Ghaffaar, p.250

2.

The second meaning of tafweed, which is an incorrect meaning, is affirming the wording without understanding what it means. So they affirm the words only, “The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne” [Ta-Ha 20:5], then they say: We do not know what it means or what Allah meant by it!

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

With regard to tafweed, it is known that Allah, may He be exalted, has commanded us to ponder the Qur’an and urged us to understand it. So how can it be possible that we are expected to turn away from understanding it, knowing it and pondering it?

Moreover, the text (of the Qur’an) is intended to guide us, explain to us and bring us forth from darkness into light. But if there are parts of this text the apparent meaning of which is falsehood and disbelief, and we are not expected to understand the apparent meaning or the hidden meaning, or we are expected to understand the hidden meaning without any reference to that hidden meaning in the text, in either case the text that is addressed to us does not explain the truth, and we do not know whether the apparent meaning of the text is falsehood and disbelief.

In fact what these people say about the One Who addressed these words to us, that He did not make the truth clear to us and He did not explain it to us, yet He instructed us to believe in it; and that what He addressed us with and commanded us to follow and refer to does not explain the truth or disclose it, and rather the apparent meaning of these verses may lead to disbelief and falsehood; and that He wanted us to understand from these texts or to conclude from them something for which there is no supporting evidence– all of that amounts to something that it is known from the basic teachings of Islam that Allah and His Messenger are above such a thing and that this tafweed is akin to the views of the distorters and heretics. … Thus it is clear that the view of those who promote tafweed and claim that they are following the Sunnah and the early generations of the ummah is one of the worst views of innovation and heresy. End quote.

Dar’ at-Ta‘aarud, 1/115

Shaykh Saalih al-Fawzaan (may Allah preserve him) said:

The view of the early generations was not tafweed; rather their way was to believe in these texts as they were revealed and to affirm the apparent meaning that is indicated by these words and their linguistic usage. At the same time, they did not liken any of these (divine) attributes to the attributes of His creation, as Allah, may He be exalted, says (interpretation of the meaning): “There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [ash-Shoora 42:11].

Al-Muntaqa min Fataawa al-Fawzaan, 25/1

Shaykh Ibn Jibreen (may Allah have mercy on him) said:

The correct view is to refrain from interpreting the texts in a way other than the apparent meaning and to affirm the divine attributes that are mentioned in these texts according to the apparent meanings indicated in these texts, yet refraining from discussion of their nature, leaving knowledge thereof to Allah, and also believing that they are not to be understood in a manner that likens the Lord or any of His attributes to any of His creation. So we should not liken any of His attributes to those of any of His creation or interpret them in a way other than the way they are meant to be understood. End quote.

Fataawa ash-Shaykh Ibn Jibreen, 64/41

Shaykh ‘Abd ar-Razzaaq ‘Afeefi (may Allah have mercy on him) said:

The view of the salaf is that tafweed applies only to the nature of the divine attributes, not the meaning. End quote.

Fataawa ash-Shaykh ‘Abd ar-Razzaaq ‘Afeefi, p. 104

Shaykh Ibn Baaz (may Allah have mercy on him) said:

Ahmad said concerning those who promote tafweed: They are worse than the Jahamis. Tafweed means saying: Only Allah knows what it means. This is not permissible because the meaning is known to the scholars. Maalik (may Allah have mercy on him) said: Istiwa’ (rising over) is known, but how it occurred is unknown. This was narrated from Imam Rabee‘ah ibn Abi ‘Abd ar-Rahmaan and from other scholars. The meanings of the divine attributes are known to and understood by Ahl as-Sunnah wa’l-Jamaa‘ah, such as pleasure, anger, love, rising over, smiling and so on. These are meanings that are distinct from other meanings. Smiling is something other than pleasure; pleasure is something other than anger; anger is something other than love; hearing is something other than seeing. All of them are known to be attributes of Allah, may He be exalted, but they cannot be likened to the attributes of created beings. End quote.

Fataawa Noor ‘ala ad-Darb by Ibn Baaz, p. 65

He also said:

Imam Ahmad (may Allah have mercy on him) and other leading scholars of the early generations denounced those who promoted tafweed and regarded them as innovators because what their view implied was that Allah, may He be exalted, addressed to His slaves something the meaning of which they could not understand or know what He meant by it. But Allah, may He be glorified and exalted, is far above such a thing and Ahl as-Sunnah wa’l-Jamaa‘ah know what He, may He be glorified, meant by His words; they ascribe to Him what is implied by His names and attributes and they declare Him to be above anything that is not befitting to Him. They know from His words and from the words of His Messenger (blessings and peace of Allah be upon him) that He has the attribute of absolute perfection in all that He has told us Himself or that His Messenger (blessings and peace of Allah be upon him) has told us about Him. End quote.

Majmoo‘ Fataawa Ibn Baaz, 3/55

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Tafweed is of two types; one has to do with the meaning and the other has to do with discussing how.

Ahl as-Sunnah wa’l-Jamaa‘ah refrain from discussing how, but they do not reject the meaning; rather they affirm it and explain it. Anyone who claims that Ahl as-Sunnah are the ones who promote tafweed in the sense of saying that only Allah knows the meaning is telling lies about them. End quote.

Liqa’ al-Baab al-Maftooh. 67/24

Secondly:

Some people think that the view of the salaf is tafweed; they misunderstand that from what the salaf said about the hadeeths which speak of the divine attributes: “Let them pass as they came without discussing how.”

But this is an incorrect understanding; rather the view narrated from the salaf indicates that they affirmed the divine attributes according to their meanings, but they stated that they did not know how those attributes were.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The words of Rabee‘ah and Maalik, “The rising over (istiwa’) is not unknown, how cannot be comprehended and belief in it is obligatory”, are in accordance with the words of the others, “Let them pass as they came without discussing how.” They only stated that it is not possible to know the nature of the attribute; they did not deny the attribute itself.

If the scholars had believed in the mere wording, without any understanding of the meaning in a manner that is befitting to Allah, they would not have said “The rising over (istiwa’) is not unknown and how cannot be comprehended”, and they would not have said “Let them pass as they came without discussing how.” In that case the rising over would not have been known; rather it would have been unknown.

Moreover, there would be no need to deny comprehension of the nature of the attribute if he did not understand any meaning from the wording; rather there would be a need to deny comprehension of the nature of the divine attributes when the attributes are affirmed.

Moreover, the one who denies the divine attributes does not need to say “without discussing how”. The one who says that Allah is not on the Throne does not need to say “without discussing how”. Therefore if the way of the salaf was to deny the divine attributes in end of themselves, they would not have said “without discussing how”.

Moreover, their saying “Let them pass as they came without discussing how” implies acceptance of the apparent meaning of the attributes. As these words refer to certain meanings, if the meanings referred to are not what was intended, then they should have said: Let these words pass whilst believing that what they indicate is not the intended meaning, or: Let these words pass whilst believing that Allah is not to be described by what these words indicate. In that case they would not be allowed to pass as they came, and in that case it would not be said “without discussing how”, because denying the nature of an attribute that is not proven is meaningless.

End quote from al-Fataawa al-Hamawiyyah, 5/41

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said something similar:

It is well known that the salaf said some things in general terms and made other statements that were more specific concerning the verses and hadeeths that speak of the divine attributes. An example of a general statement is: “Let them pass as they came without discussing how.”

This was narrated from Makhool, az-Zuhri, Maalik ibn Anas, Sufyaan ath-Thawri, al-Layth ibn Sa‘d and al-Awzaa‘i.

This phrase is a refutation of those who denied the divine attributes (ta‘teel) and those who likened Allah to His creation (tamtheel). The words “Let them pass as they came” are a refutation of those who denied the divine attributes, and the words “without discussing how” are a refutation of those who likened Allah’s attributes to those of His creation.

This also indicates that the salaf attributed sound meanings to the texts which speak of the divine attributes, in a manner that is befitting to Allah. This is indicated in two ways:

1.

Their saying “Let them pass as they came”. What is meant is accepting the meaning indicated by these words. There is no doubt that this wording affirms the concept in a manner that is befitting to Allah, may He be exalted. If they did not believe that these words (that speak of the divine attributes) had a meaning, they would have said: Let this wording pass and do not discuss its meaning, and the like.

2.

Their saying: “without discussing how”. It is obvious that they affirmed the meanings of these words, because if they did not accept the meanings of these words they would not have needed to say, Do not discuss how. That which is denied does not exist in the first place, so to say that we should not discuss how is meaningless. End quote.

Majmoo‘ Fataawa Ibn ‘Uthaymeen, 4/32

And Allah knows best.

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