Friday, September 25, 2015

Criticizing “Hajj Selfies” And “Praise Retweets” Can Also Be Riyaa’

By Imran Salha

Qurbani_2015_Orphan_MuslimMatters_336x28قد يكون الصمت في موضع ما صمتٌ من إخلاص، ولكن يكون ذلك الصمت تكلّفا وتصنّعاً ونفاقاً عند آخروقد يكون الكلام في موضع ما دلالة على الرياء، ولكن يكون ذلك الكلام في نفس الموضع كلام من إخلاص عند آخرفلا تشغل نفسك بالأشكال أمام الناس، واشغل نفسك بهيئة قلبك أمام الله.

It could be that someone exhibits silence that is out of sincerity, and that same silence could be acting and hypocrisy from another. And it could be that someone says words that are motivated by ostentation and showing off, and those same words could be said out of sincerity by another.
Qurbani_2015_Orphan_MuslimMatters_336x28

So do not busy yourself with appearances in front of people, rather stay focused on the state of your heart in front of Allah subḥānahu wa ta'āla (glorified and exalted be He).

When you give a Khutbah and you are complimented, what are you supposed to do? Keep your answer in mind because I'll ask again at the end.

Everybody knows the correct answer and they know that certain things are perceived as arrogance or ostentation, so they avoid showing any slight idea of that because of how easily it can be perceived negatively. You know that you cannot say “yeah I am pretty good actually” because that can be perceived as doing what you do for the wrong intentions and it is probably not spiritually safe to say to begin with. And so, a list of typical responses to compliments is what we usually respond with: things like “JazakAllah khair”, “Alhamdulillah”, “keep us in your duaa”, “astaghfirUllah”, or even “may Allah subḥānahu wa ta'āla (glorified and exalted be He) keep us sincere” are the typical responses that you would think one should respond to praise with.

Is there anything wrong with those responses? Absolutely not. However, what we forget is that sometimes, although we are saying what should be said, it does not indicate that we actually mean it. It is very possible that we respond to these things in the way that we do, because this is generally what “the sincere person” would do, and not because we are actually sincere. Basically, if someone praises my work, and then I reply with humility and humbleness, I have just gained that many more points with them and possibly have got them to perceive me as sincere. In essence, this shows us that replying with the words of sincerity may actually be the greed of our nufoos seeking to satisfy its ego.

Person A and Person B both enjoin good and forbid evil. Person A is sincere, and Person B is not. There is absolutely no difference in the content of their words, and in fact there may not be any difference in the effect on people; they may both impact the people very much. However in one, the words stemmed from a heart seeking Allah subḥānahu wa ta'āla (glorified and exalted be He)'s pleasure; and in the other, the heart was seeking the people. Is this not a possible scenario?

Two people can be humble, and one can be sincere and one may not be. This is a possibility that we seem to have a hard time grasping although it is very simple. There may be someone who cries during their speech who is not sincere, there may be someone who is shy who is not sincere, there may be someone who is patient with someone cursing at them who is not sincere, and there may be people who look sincere but are simply not sincere.
“Indeed Shaytan is to you an enemy, so actively take him as your enemy.”

It is not enough to passively realize that we need to avoid the terrible desires of the nafs like seeking praise and showing off our goodness for the sake of people. It is something active: both internally and externally, publicly and privately. Sincerity needs to be something exhibited not just in preventing bad character in private, but in ensuring that the good character, whether private or public, is solely for the sake of Allah. In fact one of the most subtle tricks of Shaytan is that he pushes us to be good in private with the intention that if the people knew how good we were in private, surely they would attest to our genuine righteousness. Yes, it is that complicated.

This pushes me to realize that sincerity is something that manifests in our speech and in our silence. It is complex and it is exists at more levels than we think. I notice people putting too many blanket statements on the concept of ikhlaas, although it is truly not a one-size-fits-all phenomenon. For some people, maybe retweeting praise is in fact riyaa', but for others, some are actively doing that to spread work that may be beneficial. To some, retweeting praise may be the same idea as posting pictures of a successful event, to spread awareness about the event and garner more attendance for the next event. The same goes for Hajj selfies, or any other act on social networking. Just because the action itself seems like it is along the lines of insincerity, does not necessarily mean that the person did not actively work hard internally to ensure that it is sincerely for the sake of Allah. How we can just assume that a concept as abstract as ikhlaas can easily be defined within the constraints of saying this specific phrase or not doing this specific action is beyond me. It is especially baffling specifically after hearing the wise words of Sufyan Ath-Thawri [rahim] who said “There has never been anything more difficult on me than the affixing of my intention, for indeed it flips on me.” If someone of his stature struggled with affixing his intention, how can we even possibly define it with a list of do's and don'ts, let alone label sincerity and insincerity with others?

We should not. Because we really don't know. The matter of sincerity is a matter of internal criticism. I completely agree that we should bring it to people's attention that things are more likely to push you towards loving the praise of the people and thus losing out on so much reward. However, at the same time, we should really know our limits. Because even if someone does what we perceive as insincerity within ourselves, it does not mean that it is insincere from them. Also, it is extremely important to note that our criticism of such actions may also stem from the intention of knowing that the majority of the general public will agree with us, and so even the act of criticizing “hajj selfies” and “praise retweets” itself can be a criticism stemming from riyaa'.

If the logic works one way, then I believe the inverse also applies. Basically, if two people can do the same good action and one of them can be insincere; two people can do the same spiritually questionable action and one of them can be sincere.

So again, when you give a Khutbah and you are complimented, what are you supposed to do? The answer is: be sincere. Not do this or say that, simply be sincere. How that works for you is different than how that works for me; so may Allah subḥānahu wa ta'āla (glorified and exalted be He) keep us all sincere.

Words of wisdom may come from a sincere heart in one person,
and those same words could be said ostentatiously by another

Beautiful silence can originate from a sincere intention
and that same silence in another can be ostentation

“Say (O Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)): I do not ask of you [for this] any reward; and I am certainly not of the pretentious!”

Imran Salha is a 24 year old Palestinian-American Daaee and medical student who was born and raised in New Jersey. He is the director of youth and young adult programs at Islamic Foundation North in Libertyville, IL.

Thursday, September 24, 2015

Ibn al-Qayyim’s Astounding Humility: Calling Himself Bankrupt Instead of a Shaikh

Ibn al-Qayyim wrote a priceless book on patience called Uddatus-Saabirin wa Dhakhiratush-Shakirin, out of his humility, he said the following about it and himself:

Teachings4.jpg“Despite that, this book is the effort of someone who lacks the means [i.e., lacks knowledge], the output of someone bankrupt, in which he warns others against the disease even though he is among the ranks of those who suffer from it, in which he has outlined the remedy even though, due to his injustice and ignorance, he didn’t have the forbearance to use it himself, but he hopes that, through this advice which he is imparting to His believing slaves, the Most Kind and the Most Merciful will forgive the way he has cheated himself.

And so whatever in this book is correct is from Allaah, Alone, for it is He who is the Commendable, the One who helps, and whatever mistakes are found in it are from its author and the devil …”

Uddatus-Saabirin, p. 11.

Iblis said to Nooh : ‘There are five things that cause people to become destroyed’

‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:

AxjacTZwjQwstzQ9ukEUj6GEFC_K_Z5TXind1KgiWhile on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’

Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”

Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’

Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.

Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74

The Lesson From the Life of Ibraheem(as) ‘s Struggle.

Verily Allah (SWT) sent the Messenger Muhammad (saw) as a Rahmah-mercy for Mankind. Through him Allah (SWT) revealed the Qur’an, which contains many lessons for us in the narratives of the previous Messengers. The struggle of Ibraheem (as) against the tyrant of his time, Nimrod, is not dissimilar to the situation in which the Muslims find themselves in after the 11th September 2001. Ibraheem (as)’s life is also significant to this time of year when millions of Muslims make the annual Hajj-pilgrimage to Makkah. We hope to reflect on some of the lessons below insh’Allah.

ibraheem.pngIbraheem (as) is described as an Ummah by himself. Allah (SWT) says in the Qur’an Ibraheem was indeed an Ummah devoutly obedient to Allah (and) true in faith and he joined not gods with Allah [EMQ 16:120] Moreover Allah (SWT) says: “Behold! We gave the site to Abraham of the House of Allah (i.e. Al-Masjid Al-Haram) (saying): “Associate not any thing (in worship) with Me; and sanctify My House for those who compass it round or stand up or bow or prostrate themselves (therein in prayer). “And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel lean on account of journeys through deep and distant mountain highways [EMQ 22: 26-27] Despite there being no one physically present before Ibraheem (as), Allah (SWT) ensured that his (as)’s Azaan (Call) would be heard by many generations to come who would respond to his call and make pilgrimage to Makkah, as they do today, this is indeed a great blessing for Ibraheem and one of the miracles of Allah (SWT).

Ibraheem (as) is known as someone who would debate with himself the issue of man, life & universe, where did we come from and our final destiny: Allah (SWT) informs us hence: “So also did We show Ibraheem the power and the laws of the heavens and the earth that he might (with understanding) have certitude. When the night covered him over he saw a star: he said: “this is my Lord.” But when it set he said: “I love not those that set.” When he saw the moon rising in splendor He said: “This is my Lord.” but when the moon set he said: “Unless my Lord guide me I shall surely be among those who go astray.” When he saw the sun rising in splendor he said: “This is my Lord; this is the greatest (of all).” But when the sun set he said: “O my people! I am (now) free from your (guilt) of giving partners to Allah. “For me I have set my face firmly and truly toward Him Who created the heavens and the earth, and never shall I give partners to Allah.” [EMQ 6:74-79] The firm conviction of Ibraheem (as) is shown here. Ibraheem (as) finds that which the senses perceived as great i.e. the sun and the moon, to be limited and needy themselves and therefore not worthy of worship. Following his rational contemplation Ibraheem (as) makes complete Bara’(Disassociated) from all that his people worshipped.

Allah (SWT) then tells us about the individual daw’ah of Ibraheem (as) to his father: “Also mention in the Book (the story of) Ibraheem: he was a man of Truth a prophet. Behold he said to his father: “O my father! why worship that which heareth not and seeth not and can profit thee nothing? “O my father! to me hath come knowledge which hath not reached thee: so follow me: I will guide thee to a Way that is even and straight. “O my father! serve not Satan: for Satan is a rebel against (Allah) Most Gracious. “O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious so that thou become to Satan a friend.” (The father) replied: “Dost thou hate my gods O Ibraheem? If thou forbear not I will indeed stone thee: now get away from me for a good long while!” Ibraheem said: “Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious. “And I will turn away from you (all) and from those whom ye invoke besides Allah: I will call on my Lord: Perhaps by my prayer to my Lord I shall be not unblest.” [EMQ 19:41-48] Ibraheem (as) here distances himself from his father and what he is calling for, preferring Imaan over ties of family, tribe and nationalistic, similarly Muslims must rise above any bonds of nationalism and see themselves as “a unique brotherhood (Ummah) whose land, war, peace and honor is one.” (Ahmad) Nevertheless Ibraheem (as) fulfilled his promise to his father of asking Allah (SWT) to guide his father, if he (as) became aware of the truth “And Ibraheem prayed for his father’s forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah he dissociated himself from him: for Ibraheem was most tender-hearted forbearing.” [EMQ 9:114] But when he discovered that his father was an enemy to Allah (SWT) he made Bara’ (Disassociate) from him and declared him a Mushrik.

Moreover Allah (SWT) tells us about Ibraheem (as)’s da’wah to the society in which he lived: We bestowed aforetime on Ibraheem wahi and knowledge and he said to his father and his people “What are these images to which ye are (so assiduously) devoted?” Attacking that which they worshipped They said “We found our father worshipping them.” A similitude can be drawn here with people in today’s world who do not (on the whole) follow the wooden idols-gods as they did in the past, but the new ‘intellectual’ idols-gods of today which take the form of ‘Freedom’, ‘Democracy’, ‘Human Rights’, ‘Secularism’ , ‘Nationalism’ etc… they follow, obey, submit, serve and Die for such ideas in the footsteps of their forefathers, without scrutinizing them for their agreement with the divine decree of Allah (SWT). After all, what is worshipping or Ibadah in Islam if not to obey, to follow, to submit and to serve? He said “Indeed ye have been misguided.” They said “Have you brought us the Truth or are you one of those who has just come to disturb us?” He said “Nay your Lord is the Lord of the heavens and the earth He Who created them (from nothing): and I am a witness to this (truth). And by Allah I have a plan for your idols after ye go away and turn your backs”… So he broke them to pieces (all) but the biggest of them that they might turn (and address themselves) to it. They said “Who has done this to our gods? He must indeed be some man of impiety!” In the same way that Ibraheem showed the Kuffar (disbelievers) in his time the folly of worshipping what they made with their hands, the events of the 11th of September 2001 have shown the world the folly of eulogizing Human Rights, Civil Liberties, Freedom and Democracy. These very man made concepts, upheld by so many, were shown to be false gods once the guardians of these intellectual idols started arresting 3000 Muslims under the pretext of being members of ‘Al-Qa’ida’. As Muslims are kept in conditions unfit for animals in Guantanamo Bay anyone who has the fortitude to speak up against the atrocities perpetrated by the US and UK in Iraq, Palestine, Chechnya, Afghanistan etc… or anyone suspected of supporting such causes (an Islamic duty upon every Muslim) are automatically branded as terrorists and detained without the ‘right’ to trial and in many instances without any cogent evidence whatsoever.

“The horrific reports of torture, rape and murder at Abu Gharib, as well as the other prisons in Iraq and Afghanistan (BAGRAM), are disappearing from U.S. media while not one word has been “reported” by them on the torture of children at the hands of U.S. personnel. So much for keeping the public informed.” Jack Dalton. Jack_Dalton@ommp.orgJuly 21, 2004

“How do you explain the indefinite imprisonment of children, and sodomizing them, in Abu Ghraib prison in Bagdad?” A Comment by Larry Ross July 22, 2004

“Statements and findings by non-governmental organizations and human-rights groups detail how one female detainee had been raped 17 times in one day by ‘Iraqi’ police in the presence of US troops. Another NGO reported of how one mother-of-four killed herself after being held by her hair and raped in front of her restrained husband, who was forced to watch.”

“A former male prisoner also reported how he regularly saw Iraqi women taken into a room. He said, “They had to pass in front of our tent and cried out, ‘Find a way to kill us'”.” – http://bit.ly/1R32V4a

The same is going on right now in IRAQ where thousands and thousands Iraqi Muslims are Brutally Murdered in the name of Freedom with all kind of BOMBS whatever were available for US and UK combined attack, as if the previous 13 years of sanction was not enough which killed more than 500,000 innocent Children without counting the women, men and elderly. The US and UK destroyed a country with more than 5,000 years civilization, infrastructures, water supplies, Hospitals, Schools-colleges-universities, gardens so the big corporations can have more than 100 Billion Dollars contracts which will make Iraqi Muslims enslave for the next 100 years. The US exploited the 9/11 and initiated a WWIII against Islam and Muslims world wide in the name of TERRORISM (Islam) and TERRORISTS (Muslims). The same thing was initiated against Ibraheem(as) when they labeled him(as) as a terrorist, They said “We heard a youth talk of them: he is called Ibraheem.” They said “Then bring him before the eyes of the people that they may bear witness:” They said “Art thou the one that did this with our gods O Ibraheem?” Perhaps in the same way that the US arrogantly accused the Muslims as soon as the twin Towers were destroyed in New York, and in particular the Taleban and Usama Bin Laden…. He said: “Nay this was done by this, their biggest one! Ask them if they can speak intelligently!” So they turned to themselves and said “Surely ye are the ones in the wrong!” Then were they confounded with shame: (they said) “Thou knowest full well that these (idols) do not speak!” Democracy-SHIRK (i.e. Man-Made-Laws), Freedom, Secularism and Human Rights are nothing other than the inventions of man. Just as the disbelievers in the past caused tyranny and oppression against Muslims in the name of ‘The Crusades’ and later ‘Civilizing Missions’ (under colonialism), today they butcher Muslims and rape our land and resources in the name of ‘Democracy’ and ‘Freedom’ and ‘Human Rights’ in Afghanistan, Iraq, Palestine, Chechniya, Kashmir, Sudan, Sumalia etc. However, Ibraheem (as) brings their attention to what they practice, (Ibraheem) said: “Do ye then worship besides Allah things that can neither be of any good to you nor do you harm?”

“Fire upon you and upon the things that ye worship besides Allah! Have ye no sense?”…They said “Burn him and protect your gods if ye do (anything at all)!” In the same way the US led alliance against Islam and Muslims has done its best to murder, torture and eradicate anyone opposing their global hegemony today under the guise of ‘Freedom’ and ‘Democracy’. From dropping thousands of tons of bombs on innocent men, women and children in Afghanistan and Iraq, to supporting butchers like Putin, Manmohan Singh and Netanyahu. There is no measure too severe to silence the carriers of daw’ah and the indigenous people and to protect their economic, political and military interests in Muslim land. The way that the Kuffar of the past declared ‘burn him…’ to Ibraheem (as) the British and US governments have declared their new Laws of Terrorism and extraditions to Cuba, in order to protect their new found idols. Yet Allah (SWT) continues “We said ‘O fire! be thou cool and (a means of)) safety for Ibraheem!” [EMQ 21:51-69] The final victory being with Allah (SWT), whether He (SWT) shows it to us, and we are therefore witness to it, in this world or in the hereafter.

Concerning the Leader in the Time of Ibraheem (as) i.e. Nimrod, Allah (SWT) says: Have you not looked at him who disputed with Ibrâhim (Abraham) about his Lord (Allâh), because Allâh had given him the kingdom? When Ibrâhim (Abraham) said (to him): “My Lord (Allâh) is He Who gives life and causes death.” He said, “I give life and cause death.” Ibrâhim (Abraham) said, “Verily! Allâh causes the sun to rise from the east; then cause it you to rise from the west.” So the disbeliever was utterly defeated. And Allâh guides not the people, who are Zâlimûn (wrong-doers, etc.).
[EMQ 2:258] So Bush declared after the 11th of September 2001, ‘You are either with us or with the Terrorists’ naming his, and Blair’s, massacre of Muslims ‘Infinite Justice’.

O Muslims, Allah (SWT) gives us many lessons in the Qur’an through the lives of his Messengers. The Pharaoh of Musa (as), the Caesar of Essa (as) the Abu Lahab of Muhammad (saw) and the Nimrod of Ibraheem (as) are today replaced by the likes of Obama, David Cameron, Putin, Manmohan Singh, Netanyahu, Mubarak and Zardari. The physical idols have been replaced with the intellectual idols of Democracy and Freedom and changed their Kabah from Makkah to the White House in Washington. Yet the struggle between Haqq and Batil, between Tawheed and Kufr, between the soldiers of Allah (SWT) and those of Taghout continues. Let us make a pledge this Hajj to join this struggle, let us pledge to Allah (SWT) to command good and forbid evil to the societies in which we live, just as the Messengers Ibraheem (AS) and Muhammad (saw) did and commanded us to do, let us work together to establish the rule of Allah (SWT) i.e.Al-Khilafah, through an intellectual and a political struggle, as opposed to living under the idolatry, tyranny and oppression of man made law-Shirk.

HAJJ & EID MUBARAK

Prophet Ibrahim and his Tawakkal in the Almighty

We offer salutation to our dear Prophet Ibrahim (‘alayhissalam) in every prayer. He is one of the five strong will Messengers of Allah. He chose him, guided him and blessed him with sound wisdom. Since an early age, Ibrahim (‘alayhissalam) stood in the face of evil, debated with his people, called them to worship Allah alone and when they persisted in disbelief, he destroyed the idols that his people were worshiping. As a consequence, when their arguments were refuted and their incapability became clear, when truth was made manifest and falsehood was defeated, they resorted to using their power and strength, and decided to throw him in the raging fire. They were so full of hatred for him that they considered it a religious duty to put him in torment. In Tafsir Ibn Katheer it says that, “If a woman was sick, she would make a vow that if she recovered she would bring wood to burn Ibrahim.” SubhanAllah there was no limit to their hostility but all their aggressiveness could not make Prophet Ibrahim’s faith in Allah flinch even a tiny bit. We can’t even imagine the plight of Ibrahim. He was the only believer among the huge crowd of polytheists and even his own father was on the side of the prosecution. Ibrahim (alayhissalam) heard them when they plotted against him, he saw them when they made a hole in the ground and set it aflame, and it burned with huge sparks and immense flames yet his faith in Allah remained unshakable and his heart in full submission to His plan for him.

ibrahim-trust.jpg?w=645Al-Bukhari recorded from Ibn `Abbas that he said: “When Prophet Ibraheem was thrown into the fire, he said: ‘حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ – Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs.‘ So did Messenger of Allah, Muhammad (sallAllahu alaihi wasallam), when he was told: ‘A great army of the disbelievers had gathered against him, so fear them’. But this (warning) only increased him and the Muslims in Faith and they said: ‘حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ – Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us)’ (3:173). ” [Al-Bukhari].

Both our awesome prophets (‘alayhimussalam) uttered these beautiful words. Words which mean Allah is sufficient for us, we don’t need anybody else but Him, He is someone we delegate our affairs to and He is the Only One who will take care of us.

A heart devoid of faith will never be able to say these words. It’s only a true believer who will understand and know without a doubt that Allah alone is the One who Bestows help and protection and the One Who Withholds, and He alone is the Remover of Harm and Affliction. When Prophet Ibrahim uttered these words he affirmed the Power of Allah, His Love and His knowledge. He knew that Allah is Aware of his feelings and his condition. He said these powerful words as if they were a shield for him against the raging fire and he didn’t care who was against him because he had the Most powerful and Most Merciful with him. And history is aware how the response of Allah came as a swift command and He said to the raging fire:

ينَارُ كُونِى بَرْداً وَسَلَـمَا عَلَى إِبْرَهِيمَ
“O fire! Be you cool and safety for Ibrahim!”

and there was no fire left on earth that was not extinguished.” Ibn `Abbas and Abu Al-`Aliyah said: “Were it not for the fact that Allah said, وَسَلَـماً “..and safety”, Ibrahim would have been harmed by its coldness.”
Allahu Akbar. Allah responded to the faithful statement of Ibrahim in the best of ways and made him land into a place similar to a garden with no sign of the blazing fire and gave him victory over the ones who thought that they had power over all things. And this is only because of his strong faith and his du’aa filled with certainty, the effect of which made the world sit up and watch in amazement! It was the same faith and certainty in his Lord that made Ibrahim (alayhissalam) disassociate himself from his father and his people and make hijrah to someplace where he could establish the religion of Allah with his wife Sarah and his nephew Lut who had accepted faith. And Allah tells us of another similar and equally beautiful du’aa that he uttered when he left:

رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ
Our Lord, upon You we have relied, and to You we have returned, and to You is the destination. (Al Mumtahina 60:4)

Know dear believers, submitting to the will of Allah and leaving your affairs to Him provides the healing touch that is much necessary in one’s life. One has to believe in the promise of Allah when He tells us in the Qur’an:

وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَهُوَ حَسْبُهُ
And whoever relies upon Allah – then He is sufficient for him. (At Talaq 65:3)

Relying on Allah Alone, trusting Him for His Decisions for us and patiently waiting for an outcome that will always be best for us even if it is not pleasing to us, is the condition for Allah being sufficient for us! When we don’t have such a belief then Allah leaves us on our own. By putting one’s complete Trust in Allah, by leaving matters unto Him, by seeking only His grace and mercy, by accepting His decree, by submitting to His Will – a Muslim can equip oneself to face all the challenges of life. And this one single statement:
حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ will be enough in itself to be a source of all strength, all comfort and success, Insha Allah!

Wednesday, September 23, 2015

Tawheed… The Essence of Islam

Tawheed (Islamic monotheism) is the greatest foundation of Islamic belief. In fact, a person is considered as Muslim if he/she accepts that there is no god worthy of worship but Allaah and that Muhammad, sallallaahu alayhi wa sallam is His slave and His messenger to humankind.

ShowPic.php?id=135816Almighty Allaah Says in the Noble Quran (what means): "Allaah- there is no deity except Him, the Ever- Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi (literally, a footstool) extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great." [Quran 2: 255]

In these marvelous verses, Allaah describes Himself as The Only One- Most Powerful, Ever-Living Lord of us. Tawheed is the bedrock of Islam and it states that it is Allaah Who has created the universe with whatever is in it and administers it. What we deduce from the operation of the universe and call ‘natural laws’ are, in fact, Allaah’s regular ways of creating things and events and administering the universe.

According to Islam, all religions revealed to the prophets, may Allaah exalt their mention, have the same essence and knowledge of Tawheed and unity of Allaah, but, with the time, the message was misinterpreted, mixed with superstition, and degenerated into magical practices and some rituals. That was the same message with which Aadam was sent down to earth, the same knowledge that Allaah revealed to Nooh (Noah), Ibraaheem (Abraham), Moosaa (Moses) and 'Eesaa (Jesus), may Allaah exalt their mention, and the last Prophet sent to humanity, Muhammad, sallallaahu alayhi wa sallam.

Islam rejects characterizing Allaah in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power, or race. However, our human minds are often in search of understanding the concept of Allaah in materialistic ways, although we are not capable to completely comprehend this concept. When Prophet Muhammad’s, sallallaahu alayhi wa sallam, contemporaries asked him about Allaah, Allaah revealed the chapter of Ikhlaas (Quranic Chapter No. 112) which is considered as the motto of Tawheed, Saying (what means): "Say (O Muhammad), “He is Allaah, [who is] One. Allaah, the Eternal Refuge. He neither begets nor was He begotten. Nor is there to Him any equivalent." [Quran 112:1-4]

The Creator must be a different nature from the things created, because if He is of the same nature as they are, He will be temporal and will, therefore, need a maker. If the maker is not temporal, He must be eternal. But if He is eternal, He cannot be caused. If nothing apart from Him causes Him to continue to exist, He must be Self-Sufficient and Self-Subsistent. If He does not depend upon anything for the continuance of His own existence, this existence can have no end. The Creator is therefore Eternal and Everlasting Allaah Says (what means): "He is the First and the Last" [Quran 57:3].

The Creator does not create only in the sense of bringing things into being, in other words, He is not only a Starter, He also preserves everything, takes them out of the existence, and is the ultimate cause of whatever happens to them.

'Ali Ibn Abu Taalib, may Allaah be pleased with him, the fourth Muslim Caliph, is reported to have said: "He is being but not through the phenomenon of coming into being. He exists but not from non-existence. He is with everything but not physical nearness. He is different from everything but not by physical separation. He acts but without the accompaniment of movements and instruments. He is the One, only such that there is none with whom He keeps company or whom He misses in his absence."

In Islam, Allaah is known by His Names and Attributions and the manifestation of these names in the universe.

Another aspect of Tawheed in Islam is that it implies the equity and unity of all people in their relation with Allaah. Thus, people of different social strata were not created by separate deities with varying levels of power, since this would violate Tawheed by putting barriers between them. Instead, social dimension of Tawheed states that the same Allaah created everyone, and so all people have the same fundamental essence. In fact, the noblest person in Allaah’s Sight is the one who is most Allaah-conscious.

Prophet Muhammad, sallallaahu alayhi wa sallam, said: “Your Lord is One. You are from Aadam and Aadam was created from dust. An Arab is not superior to a non-Arab, nor a white person over a black person, except for his/her piety and righteousness.” [Ahmad]

Some Few Important Rulings concerning Eed and the Eed Sacrifice

The Takbeer:

wpid-1412379454224.jpg?w=500The Takbeer is legislated from the dawn of the day of Arafah and during the Ayyaam At-Tashreeq (i.e. 11th to 13th Dhul Hijjah) to Asr time on the 13th of Dhul Hijjah. Allaah (The Most High) said: [وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ ]— ”And remember Allah during the appointed Days.” [Soorah Baqarah: Ayah: 203] The manner in which the Takbeer is performed is: [الله أكبر الله أكبر، لا إله إلا الله، والله أكبر الله أكبر ولله الحمد]. It is prescribed for the men to raise their voices with the Takbeer in the Masaajid, the houses and after the five daily obligatory prayers. This is done to exalt Allaah and to manifest singling Him out in worship and thanking Him.

Bath on the day of Eed

One takes a bath and only men are to wear perfume. The men should also wear their best clothes but neither going into extravagance nor dragging their garments below their ankles and shaving their beards.

Eating From the Eed Sacrifice:

One eats from the Eed sacrifice, because the Prophet (sallal-laahu-alayhi-wasallam) did not use to eat until he returned from the Musalla and ate from the Eed sacrifice. [Zaadul Ma-aad: 1/441]

Walking to the Musalla (i.e. place of prayer)
One walks to Musalla if that is easy. The Sunnah is to pray Eed in the Musalla except if there is an excuse not to do so, such as rain etc. It is also recommended to stay for the Eed khutbah and to supplicate for the Muslims. Likewise, one takes a different road whilst returning from the Eed prayer, because this was an action of the Prophet (sallal-laahu-alayhi-wasallam).

Eed Greeting:

It is permissible to greet one another after Eed, because this has been established from some of the Sahaabah. Shaikh Uthaymeen (rahimahullaah) said that there is no particular defined Eed greeting; rather this is left to the people as long as such greeting does not involve sin. Likewise, he (rahimahullaah) said that there is no harm in shaking hands and embracing one another because these are affairs the people have taken as a custom these days and they are not done as acts of worship or as a means of getting close to Allaah.

And Allaah knows best

Wednesday, September 16, 2015

How we should react to websites that vilify Islam, and what are the ways in which we can support Islam?

There are many websites that attack Islam and revile Allah, His Messenger, and his companions and wives in the worst terms. There are some ignorant and immature Muslims who try to stand up to these sites, but they come up with refutations that are confusing and unclear, so their refutation appears flimsy at the time when the specious arguments of the others appear strong, thus they often end up doing more harm than good for Islam. These (hostile) websites have no credibility, so if one of those whom Allah has blessed with knowledge – of whom there are few who frequent these websites – were to offer a powerful refutation of the specious arguments, the owners of these websites will completely delete the counter-argument or remove parts of it so that it will appear weak and flawed. But if the refutation comes from one who is ignorant, they will leave it. Why don’t you offer some words of advice to those Muslims who are lacking in knowledge but who try to stand up to these websites, and warn them of the seriousness of what they are doing. Why don’t you tell those of us who do not have much knowledge about ways in which we can support Islam and call people to it?

fatwa3.jpgPraise be to Allah.

Firstly:

The websites that speak ill of the religion of Allah and of His Messenger (blessings and peace of Allah be upon him) are no different from the gatherings where people say similar things that constitute kufr. In both cases it is haraam to stay in such gatherings and it is haraam to visit such websites, except for one who will object to what they do and is able to put a stop to these offences. If he is not able to do that, and those people carry on with what they are doing, then it is not permissible to remain in that gathering and it is not permissible to visit those websites.

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

“And when you (Muhammad SAW) see those who engage in a false conversation about Our Verses (of the Qur’an) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimoon (polytheists and wrongdoers, etc.)”

[al-An‘aam 6:68]

“And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them”

[an-Nisa’ 4:140].

The scholars of Islam – in the past and at present – have warned ordinary Muslims against reading the books of those who promote innovation and misguidance, and against debating with heretics and atheists, except for those Muslims who have knowledge of Islam and of the beliefs and ideology of the person he is arguing against, lest the specious arguments of those who oppose Islam confuse the weak or ignorant person.

We have discussed this clearly in the answers to questions no. 126041, 92781 and 96231.

Secondly:

Based on the above, it is not permissible for one who is lacking in knowledge and insight to go to these websites and look at them; it is also not permissible for him to debate with those disbelievers and try to refute them, because he does not have strong insight, by which we mean correct and sound knowledge that will protect his belief and with which he can stand up to the enemies.

Ibn al-Qayyim (may Allah have mercy on him) said:

With regard to his words – i.e., the words of ‘Ali ibn Abi Taalib (may Allah be pleased with him) in his will – (in which he says of one who is weak in faith): “Doubt will take root in his heart when he encounters the slightest specious argument”, that is because of his lack of knowledge and insight. This is unlike the one who has deep knowledge; even if specious arguments come to him like the waves of the sea, they cannot affect his certain faith or instil any doubt in his mind, because he is well versed in knowledge, so specious arguments do not faze him. Rather, if they come to him, he wards them off by means of his knowledge, and the specious arguments will be utterly defeated and crushed. Doubts can enter a person’s mind and prevent him from seeing the truth, but once he acquires deep knowledge, those doubts will not have any impact on him; rather his knowledge and certain faith will increase by refuting it and finding out how false it is. But if he does not have deep knowledge, he will develop doubts the first time he encounters any specious argument. So he should deal with these doubts, otherwise they will accumulate in his heart until they become very strong and control his thoughts.

End quote from Miftaah Dar as-Sa‘aadah, 1/140

Even the seeker of knowledge is not permitted to enter these chat rooms if he is not going to be allowed to speak the truth. If he knows that his argument against the disbelieving opponent will be erased, then he should not stay with them at all or take part in their gatherings or chat rooms, because his presence in places of misguidance will cause certain damage without achieving any good such as changing evil or speaking out against it and enjoining what is good.

Thirdly:

As it is not permissible for the ordinary Muslim, or even for the seeker of knowledge or scholar, to enter these websites if they will not be allowed to answer back, then what is the solution? The answer is that the solution is propagating sound beliefs in chat rooms and websites that allow the people of Islam to speak the word of truth they have, without erasing their words. The solution is to set up websites that collect specious arguments and refute them on the basis of knowledge, and to tell the Muslims to refer to these sites to learn about their religion and find out what the enemies of Islam have of ignorance and lies.

Fourthly:

Supporting Islam is obligatory for every Muslim according to what he is able to do, whether he is an ordinary Muslim or a scholar, male or female; he can do something to support Islam and support the Messenger (blessings and peace of Allah be upon him). That includes the following:

1.

Increasing his knowledge of Islam, seeking knowledge and learning, so that he will be able to protect himself against the specious arguments of the enemies of Islam, and so that he can increase in certainty that he is following the clear truth.

2.

The Muslim should be obedient to his Lord, may He be exalted, and he should keep away from what He has forbidden. This is one of the greatest things that the Muslim can do to support his religion.

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

“O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm”

[Muhammad 47:7].

Shaykh Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said:

Those who have Muslim names but commit all kinds of sin then say “Allah will support us” are deceived, because they are not among the party of Allah who are promised His support, as is quite obvious.

What is meant by the believers’ support of Allah is their support of His religion and His Book, and their efforts and striving to make His word supreme and to establish His limits on earth, obeying His commands and avoiding what He has forbidden, and judging between His slaves in accordance with what He revealed to His Messenger (blessings and peace of Allah be upon him).

End quote from Adwa’ al-Bayaan, 7/252

3.

He should play a part in spreading educational and da‘wah websites among Muslims and others, by making email lists that can be used for correspondence or by corresponding with friends he knows so that each one may play his role in spreading this goodness and knowledge among people.

4.

He can also support active Islamic websites and chat rooms on Paltalk. The Muslim should also support Islamic activists who are playing their role in supporting Islam.

5.

Enabling daa‘iyahs and seekers of knowledge to devote their time to calling people to the religion of Allah and teaching the Muslims the rulings of Islam. There is an urgent need to enable some of these people to devote their time to undertaking the mission of da‘wah and education.

And Allah is the source of strength.

Islam Q&A

The Imaam Is Calling to Bid’ah

A questioner from Morroco says:

fatwa1.jpg‘We have an Imaam of a Masjid. He has with him innovations such as reciting the Qur’an over graves of funeral ceremonies and he propagates and calls to his innovation. And there are some brothers, may Allah guide them, that sit with him and debate with him. So what do you advise them with?’

Shaykh Muhammad al-Imaam:

‘The callers deal with them according to what is viewed as a cause for spreading da’wah. So from them are those who require patience upon that, and continue to advise him. And among them are those who need to avoid him without slandering him and speaking against him. And from them are those who need to speak against him and warn against him. So the caller to Allah needs to distinguish between these affairs according to what the situation requires, the betterment of Da’wah and spreading and strengthening the Da’wah.

So this brother should consider what will be more beneficial. And those brothers consider: is the shunning of this person and keeping away from him more beneficial, or staying and advising him, not abandoning him? And the Aid of Allah is sought.’

Source: http://bit.ly/1Ny19rz

Translated by: Abu Mohamed Abd Kareem Hagedorn

Revision of translation: Abu Sulaymaan Muhammad Abdul Azim ibn Joshua Baker

سائل من المغرب يقول: عندنا إمام مسجد عنده بدع كقراءة القرآن على قبور المآتم ويدعو إلى بدعه، وهنالك بعض الأخوة هداهم الله يجالسونه ويجادلونه، فبماذا تنصحهم؟

ج: دعاة البدع يتعامل معهم بما يُرى أنه سبب لنشر الدعوة؛ فمنهم من يحتاج إلى صبر عليه، ومواصلة نصحه، ومنهم من يحتاج إلى إعراض عنه دون التشنيع به والتكلم فيه، ومنهم من يحتاج إلى التكلم فيه والتحذير منه، فالداعي إلى الله يحتاج إلى أن يفرق بين الأمور هذه، حسب ما يقتضي ذلك الحال ومصلحة الدعوة والانتشار لها والتقوية.

فينظر هذا الأخ ما الذي سيكون أنفع، وهؤلاء الأخوة ينظرون هل الهجر لهذا الشخص والابتعاد عنه أنفع أم بقاء النصح له وعدم الهجر، والله المستعان.

Can the foetus be aborted if the mother reads Soorat az-Zalzalah?

One of the women is saying that if a pregnant woman reads Soorat az-Zalzalah, the foetus will be miscarried because of reading this soorah. She also says that if she goes for ruqyah as prescribed in Islam, she had to tell the raaqi that she is pregnant so that he can avoid reciting Soorat az-Zalzalah over her, so that the foetus will not be miscarried. Is this true? May Allah reward you with the best of rewards and benefit the ummah by means of you.

fatwa2.jpgPraise be to Allah.

The Muslim should not believe that any harm may be caused by reciting some soorahs of the Qur’an; this notion is contrary to the words of Allah, may He be glorified and exalted (interpretation of the meaning): “Say: It is for those who believe, a guide and a healing” [Fussilat 41:44].

There is nothing in the books of the fuqaha’ or scholars, or in the reports from the righteous early generations that anyone used to warn pregnant women against reading Soorat az-Zalzalah; rather those who had memorised the Holy Qur’an, both men and women, have always been eager to complete the recitation of the Qur’an within the period in which they usually do that, without any exception. The one who dares to warn against reading a specific soorah -- even in a specific situation -- has dared to do something serious.

Yes, it cannot be denied that this soorah or others may be beneficial in making it easier for the pregnant woman to deliver the baby if that is proven by experience, but that does not imply the opposite, that it could lead to miscarriage at the beginning of the pregnancy, because there can be no evil or harm in the words of Allah, may He be glorified and exalted, under any circumstances.

Ibn al-Qayyim (may Allah have mercy on him) said:

Chapter on difficult birth: al-Khallaal said: ‘Abdullah ibn Ahmad told me: I saw my father writing for women who had difficulty in giving birth, on a white cup or something clean; he would write the hadeeth of Ibn ‘Abbaas (may Allah be pleased with him): “There is no god but Allah, the Most Forbearing, the Most Generous; Glory be to Allah, the Lord of the Mighty Throne; praise be to Allah the Lord of the Worlds. ‘On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Quran is sufficient as) a clear Message (or proclamation to save yourself from destruction)’ [al-Ahqaaf 46:35]; ‘as if they had not tarried (in this world) except an afternoon or a morning’ [Naazi‘aat 79:46].”

Al-Khallaal said: Abu Bakr al-Marwazi told us that a man came to Abu ‘Abdullah and said: O Abu ‘Abdullah, will you write something for a woman who has been having difficulties in labour for two days?

He said: Tell him to bring a large cup and some saffron. And I saw him writing for more than one person and narrating from ‘Ikrimah that Ibn ‘Abbaas said: ‘Eesa (blessings and peace of Allah be upon our Prophet and upon him) passed by a cow that was having difficulty giving birth and she said: O Word of Allah, pray to Allah to relieve me of the difficulty I am in.

He said: O Creator of a soul from another soul, the One who delivers one soul from another, deliver her. Then she delivered her calf and stood up and began to smell him. He said: So if a woman is having difficulty in childbirth, write this for her. And the ruqyah mentioned above, if you write it for her it will be beneficial. End quote.

Zaad al-Ma‘aad, 4/326

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question:

Are there any verses that could be recited in order to make childbirth easier for the woman?

He replied:

I do not know anything of that nature from the Sunnah, but if one recites over the woman whose labour has begun verses that speak of ease, such as “Allaah intends for you ease, and He does not want to make things difficult for you”[al-Baqarah 2:185]; or that speak of pregnancy and childbirth, such as: “nor does a female conceive (within her womb), nor brings forth (young), except by His Knowledge” [Fussilat 41:47]; or “When the earth is shaken with its (final) earthquake, And when the earth throws out its burdens” [az-Zalzalah 99:1-2], – that will be beneficial, by Allah’s leave. All of the Qur’an is healing; if the reciter and the one over whom it is recited both believe in its effects, then it will inevitably have an effect, because Allah, may He be exalted, says (interpretation of the meaning):

“And We send down from the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimoon (polytheists and wrong-doers) nothing but loss”

[al-Isra’ 17:82].

This verse is general in meaning: healing and mercy includes healing of hearts from the diseases of doubts and whims and desires, as well as healing of bodies from chronic diseases.

End quote from Fataawa Noor ‘ala ad-Darb, Fataawa al-‘Aqeedah/al-‘Ibaadah, tape no. 257, side A.

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

As for experience, if you go through an experience and you reach a conclusion that has a basis in Islamic texts, then this is a confirmation of what is in the texts. But if the conclusion refers to something that is not mentioned in the texts, then there are two scenarios: if this conclusion is based on empirical science, then undoubtedly it is valid and is to be taken into account; if, however, it has to do with shar ‘i matters, then it is not to be taken into account (because there is no reference to it in the Islamic texts).

There is a basis for seeking healing by means of the Holy Qur’an, because Allah, may He be exalted, says (interpretation of the meaning):

“And We send down from the Quran that which is a healing and a mercy to those who believe”

[al-Isra’ 17:82].

There is a basis for this, so if some particular verses of the Qur’an are tried for some disease and prove to be beneficial, this experience is confirmation of what it says in the Qur’an about it being a healing for people.

With regard to matters other than worship, it is undoubtedly subject to experience and empirical science. If a person, for example, has knowledge and experience of what the earth produces of herbs and the like, and he goes out to the countryside and gathers what he thinks is beneficial and tries it, then whatever conclusions he reaches may be valid.

End quote from al-Liqa’ ash-Shahri, no. 37, question no. 26

To sum up: none of the soorahs of the Qur’an can harm a pregnant or breastfeeding woman or anyone else; rather they are good and beneficial, and bring barakah (blessing) to the one who recites them and the one who listens to them, by Allah’s leave.

And Allah knows best.

Islam Q&A

Ruling on buying and selling shares

What is the ruling on buying and selling shares? Please note that some scholars regard shares from all companies as haraam. We hope that you can explain.

fatwa5.jpgPraise be to Allah.

Shares may be divided, according to the field of activity and work involved, into three categories:

1.

Shares based on permissible work, such as companies that deal with transportation, shipping, manufacturing clothing, tools, office supplies, furniture, medical equipment, real estate, and so on, and do not engage in any haraam practices or transactions, such as cheating, or lending or borrowing on the basis of riba; rather they follow Islamic rulings in all their transactions and dealings.

These types of companies are called “permissible” or “clean” companies, and it is permissible to buy and sell shares in them.

2.

Shares based on prohibited types of work, such as companies that deal with tourism, hotels that promote and aid in immoral actions, breweries, riba-based banks, commercial insurance companies, companies that print and distribute indecent magazines, and so on. It is not permissible to buy shares or invest in this type of company, and it is not permissible to advertise them or promote them.

With regard to these two types of companies, there is no confusion about the ruling and the matter is quite clear.

3.

Companies whose field of work is basically permissible, but they engage in some haraam practices or transactions, such as transportation companies – for example – that have interest-bearing accounts in the bank, or they are financed by means of riba-based loans from banks or from people in the form of stocks.

These types of companies are called “mixed” companies. The contemporary scholars differed concerning the ruling on them, but the most correct view is that it is haraam to buy shares in them, invest in them or promote them.

That is because the shareholder is a partner in the company based on the number of shares he holds, so he is a partner to every transaction into which the company enters, such as riba or other haraam transactions.

With regard to the prohibition on promoting these companies, that is because of what that involves of co-operating in sin and transgression, helping to spread haraam and causing people to fall into it. Allah, may He be exalted, says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”

[al-Maa’idah 5:2].

This view was favoured by the majority of contemporary scholars, including the scholars of the Standing Committee for Issuing Fatwas in the land of the two Holy Sanctuaries. A statement to that effect was also issued by the Islamic Fiqh Council belonging to the Organisation of the Islamic Conference, as well as the Islamic Fiqh Council belonging to the Muslim World League.

It says in Fataawa al-Lajnah ad-Daa’imah, 14/299:

The basic principle is that it is permissible to hold shares in any company if it does not deal with haraam things such as riba and so on. But if it does deal with haraam things such as riba, then it is not permissible to hold shares in it.

Based on that, if any of the shares mentioned are in a company that deals with riba or haraam things, then it is essential to withdraw from it and get rid of any profit by giving it to the poor and needy. End quote.

Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal ash-Shaykh, Shaykh Bakr Abu Zayd

It also says (14/299, 300):

Firstly: if it is proven that a company deals in riba, whether taking or giving, it is haraam to hold shares in it, because that comes under the heading of helping in sin and transgression. Allah, may He be exalted, says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2].

Secondly: if a person previously acquired shares in a company that deals in riba, then he has to sell his shares in it and spend the interest on charitable causes. End quote.

Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Qa‘ood

The Islamic Fiqh Council belonging to the Organisation of the Islamic Conference issued a statement concerning shares in its seventh conference, held in Jeddah, 7-12 Dhu’l-Qa‘dah 1412 AH/ 9-14 May 1992 CE, in which it says:

(a)

As the basic principle concerning transactions is that they are permissible, founding a share-based company that has Islamically acceptable aims and activities is something that is permissible.

(b)

There is no difference of opinion concerning the prohibition on holding shares in companies whose basic aims are haraam, such as dealing in riba, or producing or trading in haraam things.

(c)

The basic principle is that it is haraam to hold shares in companies that sometimes deal in haraam things, such as riba and so on, despite the fact that their basic activities are Islamically acceptable.

End quote from Majallat al-Majma‘, issue no. 6, vol. 2, p. 1273; issue no. 7, vol. 1, p. 73; issue no. 9, vol. 2, p. 5.

The Islamic Fiqh Council of the Muslim World League issued a statement on the same matter in its fourteenth session in 1415 AH/1985 CE, the text of which is as follows:

1.

As the basic principle concerning transactions is that they are permissible, founding a share-based company that has Islamically acceptable aims and activities is something that is permissible.

2.

There is no difference of opinion concerning the prohibition on holding shares in companies whose basic aims are haraam, such as dealing in riba, or manufacturing or trading in haraam things.

3.

It is not permissible for a Muslim to buy shares in companies or banks if some of their transactions involve dealing in riba, or manufacturing or trading in haraam things.

4.

If an individual purchased shares not knowing that the company deals in riba, then he finds out about that, what he must do is get out of it.

The prohibition in this case is clear because of the general meaning of the evidence in the Qur’an and Sunnah concerning the prohibition on riba, and because buying shares in companies that deal with riba when the purchaser is aware of that means that the purchaser himself is a partner in dealing in riba, because the share represents part of the company’s capital, and the shareholder has a share in the company’s activities and possessions. So if the company lends any money with interest, or borrows with interest, the shareholder has a share of that, because those who deal with lending and borrowing on the basis of interest are doing that on his behalf and acting as his delegate, and delegating someone else to do a haraam action is not permissible.

May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions. Praise be to Allah the Lord of the Worlds. End quote.

Dr. Muhammad ibn Sa‘ood al-‘Usaymi (may Allah preserve him) was asked about the ruling on investing in mixed shares.

He replied: It is not permissible according to the majority of scholars, except investing in “clean” shares, whether one is buying shares or investing. End quote.

http://bit.ly/1Kpu2W5

With regard to the view that shares in all types of companies are haraam, this view is incorrect, because there are some companies of the first type, which are the ones that adhere to Islamic rulings in their dealings. But perhaps those who are of this view were motivated to say that because companies of the first type are very few and most companies are of the second and third types.

And Allah knows best.

Islam Q&A

Tuesday, September 15, 2015

A Catholic woman promised Allah that she would not get married if Allah forgave her sins, then she became Muslim

I must say that I'm a revert, Alhamdullila, that I was raised as a catholic and that I was very ungrateful to my Rabb before Islam. Since I was a little kid I was mischievous and often committed sin. After one particularly grave sin, and I asked Allah Subhana wa ta'ala (even thought I was a kaaffir I prayed to Allah azza wa jalla and not Jesus, peace be upon him) to have mercy on me, and I promised Him not to marry if He forgave me. Now that I'm Muslim, Alhamdulillah, I protect my chastity. I know the importance of marriage and the protection it offers a sister, and I wish I could get married in the future to a righteous brother (insha'Allah) so I could learn from him and also to be a comfort for him. But I don't know if I'm excused of not fulfilling my promise to Allah in this matter or if a woman who used to be so wicked could aspire to marry a righteous man.

fatwa4.jpgPraise be to Allah.

The best thing we can do is start by focusing on the last part of your question in this brief answer. That is where you wonder whether a woman like you who had committed various kinds of sins and now wants to marry a righteous man can do so. This is according to what you say.

We say to you that no one on the face of the earth can come between you and sincere repentance to Allah, may He be glorified and exalted, or prevent the mercy and forgiveness of Allah from reaching you, or prevent His being pleased with the new direction you are taking. Allah, may He be glorified and exalted, has told us in His holy Book of everything that fills our hearts with reassurance and hope, as He says (interpretation of the meaning):

“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.

And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped.

And follow the best of that which is sent down to you from your Lord (i.e. this Qur’an, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!

Lest a person should say: ‘Alas, my grief that I was undutiful to Allah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked (at the truth! i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Quran, and Muhammad SAW and at the faithful believers, etc.)’

Or (lest) he should say: ‘If only Allah had guided me, I should indeed have been among the Muttaqoon (pious and righteous persons).’

Or (lest) he should say when he sees the torment: ‘If only I had another chance (to return to the world) then I should indeed be among the Muhsinoon (good-doers).’

Yes! Verily, there came to you My Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and you denied them, and were proud and were among the disbelievers.

And on the Day of Resurrection you will see those who lied against Allah (i.e. attributed to Him sons, partners, etc.) their faces will be black. Is there not in Hell an abode for the arrogant ones?

And Allah will deliver those who are the Muttaqoon (pious) to their places of success (Paradise). Evil shall touch them not, nor shall they grieve.

Allah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things.”

[az-Zumar 39:53-62].

And our noble Messenger (blessings and peace of Allah be upon him) has told us a hadeeth that every Muslim should memorise and keep in mind so that he might live in contentment, turning to his most generous Lord, may He be glorified. The Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, said: ‘O son of Adam, so long as you call upon Me and put your hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you and I would not mind. O son of Adam, were you to come to Me with an earthful of sins earth and were you then to face Me, ascribing no partner to Me, I would grant you forgiveness as great as it.”

Narrated by at-Tirmidhi in as-Sunan, (3540. He said: (It is) hasan ghareeb. It was classed as saheeh by Shaykh al-Albaani in Saheeh at-Tirmidhi.

What we fear most for you is that the Shaytaan may try to remind you of your past sins so that you might end up despairing of the mercy of Allah, or that he might make you go back to that dark past.

Rather what you must do now is turn to your Lord, may He be glorified and think positively of Him, with great hope of His bounty and blessing to you. You should put the past behind you and enter the world of Islam which encompasses lands and people with mercy and compassion, as our Lord, may He be glorified and exalted, says (interpretation of the meaning):

“Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise.

Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.

Allah wishes to lighten (the burden) for you; and man was created weak.”

[an-Nisa’ 4:26-28].

You should understand that by becoming Muslim and by leaving behind the deeds of jaahiliyyah (ignorance) and shirk (associating partners with Allah), by giving up the sins of the past and repenting to your Lord, may He be glorified and exalted, you have turned over a new leaf before your Lord. Islam (becoming Muslim) erases everything that came before it; all you have to do is keep that new leaf or new page clean and not go back to those sins that have caused you so much grief and that you now regret.

One of the signs of Allah’s mercy to us is that He does not accept any pledge or promise from us that is contrary to His laws. Refraining from getting married in an attempt to draw closer to Him is not an act of obedience or worship; rather it is contrary to His laws. The Prophet (blessings and peace of Allah be upon him) heard one of the people say that he had chosen to be celibate and devote himself to worship, and he had decided not to get married. But the Prophet (blessings and peace of Allah be upon him) said: “By Allah, I am the one who fears Allah the most among you and the one who the most aware of Him, but I fast and I do not fast, I pray and I sleep, and I marry women. Whoever turns away from my Sunnah is not of me. Narrated by al-Bukhaari (5063), Muslim (1401). And it was narrated that Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) said: The Messenger of Allah (sa) forbade ‘Uthmaan ibn Maz‘oon be celibate; if he had given him permission to do that, we would have gotten ourselves castrated. Narrated by al-Bukhaari (5073). Ibn Hajar said: What is meant by celibacy here is to cut oneself off from marriage and what it brings of physical pleasure in order to focus on worship. End quote from Fath al-Baari, 9/118

Your refraining from getting married in order to focus on worshipping Allah, may He be exalted, is not part of the religion of Islam; rather it is part of the religion of jaahiliyyah (ignorance), or it is one of the things that were abrogated of the laws of previous nations. If a person swears an oath or makes a promise to Allah, may He be glorified and exalted, that he will refrain from getting married as a means of drawing closer to Him, his oath is invalid and his promise is idle speech that carries no weight, whether he swore that oath before becoming Muslim or afterwards. The Prophet (blessings and peace of Allah be upon him) said: “Whoever swears an oath to commit an act of disobedience, that oath does not count.” Narrated by Abu Dawood in as-Sunan (2191); classed as hasan by al-Albaani in Saheeh Abi Dawood. It was also narrated from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever makes a vow to do an act of obedience to Allah, let him do it; whoever makes a vow to commit a sin Him, let him not do it.” Narrated by al-Bukhaari (6696).

We congratulate you on your becoming Muslim and we congratulate you for having been guided to the straight path. We hope that you will have a happy marriage to a righteous man, by Allah’s leave. There is no sin on you if you break the promise that you made to Allah, may He be exalted, because it is a promise that is blameworthy in and of itself, so you do not have to fulfil it; the expiation for that is feeding ten poor persons, giving each one a meal based on the people’s staple food, or giving the equivalent value in cash. This has been explained in fatwas no. 21833 and 20419.

And Allah knows best.

Islam Q&A

Specifying Specific Scholars as Reference Points In the Correction of Affairs, is a Form of Hizbiyyah

Question: Is it permissible for us to make a specific Salafi Shaykh from those who know our problems as a reference point for ourselves in order to solve our disputes of methodology in our centre [i.e. in the running and organization of affairs] specifically, such that no deception can occur in the questions (put to him)?

fatwa5.jpgResponse: There is splitting and partisanship (tahazzub) contained in this. And we have seen some people showing partisanship to the people of Shaam, and other people showing partisanship to the people of Riyaadh and others showing partisanship to the people of Yemen. So all of this is splitting and partisanship. However, make all of the Mashaykh, together to be in front of you.

For they are your brothers, your fathers, your beloved ones, and your true friends. And because this distinction and this separation (i.e. of specifying specific people) was not known, except [now] in these days. And some attempts have begun now to specify so and so and so and so to solve the problems, and we have rejected this, since these manifestations of haughtiness have come to us from America, with every group wanting to specify a specific Shaykh for itself. This is partisanship. So consider yourselves in the whole world as a single Jamaa’ah, and consider the Shaykhs in the world as a whole, as one brotherhood, and leave aside this nationalism, and these things that separate and split.

This is because the Mashaayikh, amongst them are those who are Lenient (mutasaahil) , and those who are upright and balanced, and those who are severe, this is how it is. So if you were to be eager for the one who is severe, he will deprive you, and if you were to be eager for the one who is lenient, he will deprive you. Hence, count all the Mashaykh, may Allaah bless you, so that you benefit from this one and from that one, may Allaah bless you. And prayers and peace upon our Prophet Muhammad.

[1] With this, we advise all the Ahlus-Sunnah, the Salafis, the Atharis to consider all of the scholars as reference points in the issues that arise amongst them and not just so and and so and so, as this causes splitting and differing and undue partisanship.

[2] This applies especially so to those involved with the running of centres or organisations, as this is the context of the question.

[3] And it applies also, generally speaking, to the affairs of da’wah.

Taken from our brother Abu Shu’aib’s as Somaali maling group

Does Sincere Repentance Erase All Sins?

[Q]: Does sincere tawbah (repentance) erase all of that which has preceded it from sins?

fatwa5.jpg[A]: Allaah the Exalted said,

“Say: O My servants who have transgressed against themselves (by sinning), do not despair of the mercy of Allaah. Indeed, Allaah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” [Sooratuz-Zumar 39:53]

So these sins of yours, regardless of whether they have occurred in private or otherwise, once you have repented with a truthful repentance, a sincere repentance (tawbah), then Allaah will forgive you for whatever has preceded.

So from Abee Sa’eed al-Khudree (radiyallaahu ’anhu), that the Prophet (sallallaahu ’alayhi wa sallam) said, “There was a man amongst those who came before you who killed ninety-nine people. So he asked about the most knowledgeable of the people in the earth. So he was directed to a monk. So he went to him and said, “I have killed ninety-nine people. So is there a tawbah for me?” So the monk replied, “No.” So the man killed him an completed one hundred people with him.

Then he asked once again about the most knowledgeable person in the earth. So he was directed to a Scholar. So he said, “I have killed one hundred people. So is there a tawbah for me?” So he replied, “Yes. And who stands between you and the tawbah? Move to such and such a place. Since, over there are people who worship Allaah. So worship Allaah with them and do not return to your land, since it is an evil land.” So he travelled half way there and then death overtook him. So the angel of mercy and the angel of punishment argued over him. So the angel of mercy said, “He came repentant, with a heart devoted to Allaah.” And the angel of punishment said, “He did not do any good, ever.” So an angel came to them in the form of a human being. So he arbitrated between them. So he said, “Measure his distances from the two lands. So whichever one he died closer to, then that is his end. So they measured the distances and found that he was closer to the land he had intended. So the angel of mercy took him.” Qataadah (d.104H) said, ‘So al-Hasan said, ‘He mentioned to us that as death approached him, he crawled upon his chest.” [1]

And there occurs in one of the narrations, “Indeed, Allaah said to the previous land, ‘Distance yourself from him.’ And He said to the other land, ‘Draw closer to him.’” And this is from the virtue, generosity and mercy of Allaah.

The point is that all sins: Shirk, kufr (disbelief), ilhaad (apostasy), zandaqah (heresy), zinaa (adultery, fornication), consuming intoxicants, drawing pictures, or any other sin… Once the servant repents from it with a sincere tawbah, then Allaah accepts this tawbah and he expiates these sins from him, except for the rights of the servants.

So there is a record of sins that are not forgiven and that this Shirk and kufr. And there is a record of sins that are not abandoned and that is the rights of the servants. So it is obligatory for these sins to be resolved in this worldly life before the Hereafter. So there is no deenaar or dirham, they are only good deeds. So this oppressed individual takes from your good deeds and that oppressed individual takes from your good deeds and so on. So if something remains with you after that, then you will enter Paradise. And if you do not have any good deeds left, and you still owe them something, you will take on their evil deeds and then you will be punished for those sins. [2]
~
[By: Al-’Allaamah Rabee’ Ibn Haadee ]
Endnotes:
[1]: Related by Muslim (no. 2766), Ibn Maajah (no. 2622) and Ahmad in al-Musnad (no. 10770).
[2]: Refer to Fataawaa Fadeelatush-Shaykh Rabee’ Ibn Haadee al-Madkhalee (1/140).

Is it permissible to pray for forgiveness for all the Muslims even though we know that some of them will be punished?

I am asking about some du‘aa’s, such as “O Allah, forgive the Muslims, men and women” and “O Allah, forgive us all.” Is it permissible to say such du‘aa’s when the fulfilment thereof is contrary to the will of Allah? How can we respond to the one who doubts such du‘aa’s when they are said at the times when du‘aa’s are answered?

fatwa5.jpgPraise be to Allah.

Firstly:

There is nothing wrong with praying for forgiveness for the Muslims, men and women, in general terms. There is evidence to the effect that it is permissible, such as the following:

1.

The verse in which Allah, may He be exalted, says (interpretation of the meaning):

“So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women”

[Muhammad 47:19].

It was narrated from ‘Aasim al-Ahwal that ‘Abdullah ibn Sarjis said: I saw the Prophet (blessings and peace of Allah be upon him) and I ate bread and meat with him – or he said: thareed. He (the narrator) said: I said to him: Did the Prophet (blessings and peace of Allah be upon him) pray for forgiveness for you? He said: Yes, and for you. Then he recited this verse: “and ask forgiveness for your sin, and also for (the sin of) believing men and believing women” [Muhammad 47:19].

Narrated by Muslim, 2346.

There are several opinions concerning the tasfeer of the phrase “and ask forgiveness for your sin”. One of these opinions is that this shows that it is obligatory to pay for forgiveness for all the Muslims.

Al-Qurtubi (may Allah have mercy on him) said:

It was said that this is addressed to him (the Prophet (blessings and peace of Allah be upon him)), but is meant for the ummah. According to this opinion, this verse obliges the individual to pray for forgiveness for all of the Muslims.

Tafseer al-Qurtubi, 16/242

It was narrated that Ibn Jurayj said: I said to ‘Ata’: Should I pray for forgiveness for the believing men and women? He said: Yes. The Prophet (blessings and peace of Allah be upon him) was commanded to do that, so that is obligatory on all the people. Allah said to His Prophet (blessings and peace of Allah be upon him): “and ask forgiveness for your sin, and also for (the sin of) believing men and believing women” [Muhammad 47:19]. I said: Do you say that supplication in the obligatory prayer? He said: No. I said: With whom do you start, with yourself or with the believers? He said: With myself, as Allah says: “and ask forgiveness for your sin, and also for (the sin of) believing men and believing women” [Muhammad 47:19].

2.

It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) offered the funeral prayer and said: “O Allah, forgive our living and our dead, our young ones and our old ones, our males and our females, those of us who are present and those who are absent. O Allah, whomever You keep alive, keep him alive with faith and whomever you cause to die, cause him to die in Islam. Do not deprive us of the reward and do not cause us to go astray after this.”

Narrated by at-Tirmidhi, 1024; Abu Dawood, 3201; an-Nasaa’i, 1986.

Ibn ‘Allaan as-Siddeeqi (may Allah have mercy on him) said:

“O Allah, forgive our living and our dead” means all of our living ones and dead ones, all the Muslims.

Daleel al-Faaliheen li Turuq Riyadh as-Saaliheen, 6/240

3.

This is the action of the angels (peace be upon them), as Allah says concerning them (interpretation of the meaning):

“and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth”

[ash-Shoora 42:5].

4.

It is the action of the Prophets, the Sahaabah, the Taabi‘een and all the scholars of the earlier and later times.

(a)

Nooh (peace be upon him) said (interpretation of the meaning): “My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women” [Nooh 71:28].

(b)

Ibraaheem (peace be upon him) said (interpretation of the meaning): “Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established” [Ibraaheem 14:41].

(c)

It is what ‘Umar ibn al-Khattaab (may Allah be pleased with him) did:

‘Abd ar-Razzaaq narrated in al-Musannaf (3/111) that Ibn Jurayj said: ‘Ata’ told me that he heard ‘Ubayd ibn ‘Umayr narrate from ‘Umar ibn al-Khattaab concerning Qunoot that he used to say: “O Allah, forgive the believing men and women and the Muslim men and women, reconcile between their hearts and set their affairs straight between them…”

Narrated by al-Bayhaqi in as-Sunan al-Kubra (2/210); he said: (It is) saheeh mawsool.

Tuhfat al-Muhtaaj ila adillat al-Minhaaj, 1/410

(d)

It was the last instructions of Ibn ‘Abbaas (may Allah be pleased with him):

In Fadl as-Salaah ‘ala an-Nabiy by Ismaa‘eel al-Qaadi (p. 63) it says in a report that was classed as saheeh by Shaykh al-Albaani:

It was narrated from Ibn ‘Abbaas that he said: Do not send blessings upon anyone except upon the Prophet (blessings and peace of Allah be upon him); however, one should offer supplication (du‘aa’) for forgiveness for the Muslims, male and female.

(e)

It is what is said by all the believers, as Allah tells us about them in the verse (interpretation of the meaning):

“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’”

[al-Hashr 59:10].

In the answer to question no. 104460 there is a statement that this du‘aa’ is permissible – in fact it is encouraged. This was stated by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim. In the same answer several da‘eef marfoo‘ hadeeths on this topic have been quoted.

Secondly:

With regard to the opinion of those who object to this supplication on the grounds that Allah, may He be exalted, has decreed that there will not be forgiveness for all of the Muslims and that there is no doubt that some of them will enter the Fire, this is an objection that is not valid, because it is confusing the divine will and decree (qadr)) with the laws prescribed by Allah (shar‘). According to the divinely prescribed laws, we are commanded – or encouraged– to pray for forgiveness for all of the Muslims. That does not contradict that which has nothing to do with us of what Allah, may He be exalted, has decreed for some of the Muslims. One indication of that is found in the fact that the Prophet (blessings and peace of Allah be upon him) taught us du‘aa’s (supplications) to ask for forgiveness and he instructed the Muslims to recite them and say them. We know that it will not be accepted from some of those who say it. What we have mentioned above of evidence also confirms that those who say that this du‘aa’ is not right are mistaken, and it confirms that praying for forgiveness for all the Muslims, male and female, is something valid. The earliest we have come across of those who objected to this du‘aa’ was Abu’l-‘Abbaas al-Qarraafi (d. 684), who regarded offering supplication for that as something haraam! He said in al-Furooq ma‘a Hawaashihi (4/463):

“The fifth category of haraam things that do not constitute kufr is when the one who is offering supplication asks Allah for something contrary to what aahaad reports state going to happen. Why I mention “aahaad reports”, as opposed to mutawaatir reports, is because asking Allah for something not to happen in that case (i.e., when there are mutawaatir reports that state it will happen) is akin to kufr, as stated above. There follow some examples of that:

(i)

When he says “O Allah, forgive the Muslims all their sins,” although the saheeh hadeeths indicate that a group of the Muslims will inevitably enter Hell and be brought forth from it, with or without intercession. Their entering Hell will only be because of their sins. If all of the Muslims were forgiven all of their sins, no one would enter Hell. So this supplication implies rejection of those saheeh hadeeths! So it (this du‘aa’) is an act of disobedience, but it is not kufr (disbelief) because you are rejecting aahaad reports, and labelling something an act of kufr only applies to denying something that is well established in Islam or known from mutawaatir reports.

With regard to the angels praying for forgiveness for the believer by saying “so forgive those who repent” [Ghaafir 40:7] and “and [they] ask for forgiveness for those on the earth”[ash-Shoora 42:5], these words are not general in meaning, and do not apply to all people. Even if we were to assume that they are general in meaning, then we should understand them as meaning that what they meant was that it was exclusively for some people (and not for all).

Al-Furooq ma‘a Hawaamishihi, 4/463-465

Abu’l-Qaasim ibn al-Shaat al-Maaliki (may Allah have mercy on him – d. 723 AH) refuted this argument by saying, as it says in Haamish al-Furooq al-Musamma Idraar ash-Shurooq (4/488):

What he said about these and similar du‘aa’s constituting sin is a mere claim. Why should it be that one should only offer supplication for that which is possible to happen? I do not know of any proof or evidence for that.

Why is it not possible that Allah should enjoin people to ask for forgiveness for the sins of every believer, even though He has decreed that some of them will not be forgiven?

Moreover, what he said about these two verses –“so forgive those who repent” [Ghaafir 40:7] and “and [they] ask for forgiveness for those on the earth”[ash-Shoora 42:5] – not being general in meaning is a grievous mistake.

To sum up, the argument of this man (al-Qarraafi) is far-fetched, his claim has no proof and there is no need for it; he was confused and mistaken.

End quote.

Shaykh ‘Abd al-Kareem al-Khudayr (may Allah preserve him) was asked:

What do you think of the view that du‘aa’ against the kaafirs is a kind of transgression because Allah knew that they would exist until the Day of Resurrection?

He replied:

The Muslim is required to adhere to the teachings of Islam. With regard to the divine will and decree, it has nothing to do with him. One may say: Why do you pray for all of the Muslims when Allah knows that some of them will die whilst committing major sin? Yes, there are some scholars who say that this is not allowed and that it is not permissible to pray for all of the Muslims. There are some who disallow praying for all of the Muslims because according to Allah’s knowledge, there are some who will die whilst persisting in major sin, and this supplication is contrary to the divine will and decree. So based on that (flawed argument), you should not pray for yourself, because you do not know how your life will end! And you should not pray for your child, because Allah knows best how he will be! Rather we say: you are commanded to offer supplication, and this what Allah has prescribed; as for the divine will and decree, it belongs to Allah and has nothing to do with you.

Sharh al-Muwatta’, Kitaab al-Janaa’iz, Baab an-Nahy ‘an al-Buka’ ‘ala al-Mayyit.

And Allah knows best.

Islam Q&A

Monday, September 14, 2015

Someone told him that it was not obligatory to wash the arms in wudoo’; what is the ruling on the prayers he offered previously?

Longtime ago some body told me the fard of wudu is not to wash your arms, is to wash your mouth. Since then I have not beang washing my arms in wudu, now yesterday somebody told me washing your mouth is not fard in wudu, washing your arms is fard in wudu. Now do I have to repeat all my salahs because I didnt know about the arms?

fatwa1.jpgPraise be to Allah.

Firstly:

Washing the arms is one of the obligatory parts of wudoo’, without which it is not complete. That is proven by the Qur’an and Sunnah, and by scholarly consensus.

An-Nawawi (may Allah have mercy on him) said: Washing the arms is obligatory according to the Qur’an and Sunnah, and (scholarly) consensus.

End quote from al-Majmoo‘, 1/418

Ibn Qudaamah (may Allah have mercy on him) said: With regard to washing the arms up to and including the elbows there is no difference of opinion among the scholars of the ummah that it is obligatory to wash the arms when doing wudoo’. Allah, may He be exalted, stated that in the verse (interpretation of the meaning): “wash your faces and your hands (forearms) up to the elbows” [al-Maa’idah 5:6].

End quote from al-Mughni, 1/85

The one who told you that is either ignorant and does not know the simplest thing about Islam or you did not understand what he said properly.

In that case what you must do is learn from this an important lesson in life: that you should not ask anyone about your religion except one who is known to be knowledgeable; you should not ask the first one you meet or learn your religion from anyone who speaks about it, even if they do so without knowledge.

Moreover, you should pay proper attention to what is said to you, so that you will understand it correctly.

For information on the seriousness of fatwas given without knowledge, please see the answers to questions no. 21018 and 126198.

Secondly:

If a person omitted one of the conditions, essential parts or obligatory parts of an act of worship because he was unaware of what was required of him, then he is excused because of his ignorance and there is no sin on him for what he did out of ignorance. He is also not to be instructed to repeat the prayers and so on in which he made mistakes.

Based on that, if a person did wudoo’ and did not wash his arms or any of the parts that must be washed in wudoo’, he has to repeat the prayers that he offered, because he did not do wudoo’ as enjoined by Allah, unless he was unaware of the ruling, in which case he does not have to repeat them, especially when there are so many prayers. But what the Muslim must do in the future when he does not know about some matter of his religion is ask someone whose religious commitment and knowledge he trusts, so that he may do what Allah has commanded him to do with proper knowledge and insight.

Secondly:

With regard to rinsing the mouth and nose in wudoo’, there is a significant difference of opinion among the scholars. The majority of scholars are of the view that it is not obligatory to rinse the mouth and nose in wudoo’.

The view on which the fatwas on our website are based is that both actions are obligatory in wudoo’.

But if you consulted some scholars who issued a fatwa saying that it is not obligatory, there is no blame on you for that; therefore one is not required to make up any of the prayers that one offered without rinsing the mouth and nose.

And Allah knows best.

Islam Q&A

Ruling on hair transplants for the beard

What is the ruling for hair transplants for the beard if it is sparse?

fatwa5.jpgPraise be to Allah.

It is not permissible to do hair transplants for the beard unless that is for the purpose of treating a problem and removing a defect, such as if it was lost or there was some deformity because of sickness or burns, for example. That is because transplanting hair for the beard for purposes other than these comes under the heading of changing the creation of Allah.

Evidence for the permissibility of using cosmetic means to remove or correct an acquired defect is to be found in the report narrated by Abu Dawood (4232), at-Tirmidhi (1770) and an-Nasaa’i (5161) from ‘Abd ar-Rahmaan ibn Tarafah who said that his grandfather ‘Arfajah ibn As‘ad’s nose was cut off on the day of (the Battle of) al-Kulaab, and he wore a nose made of silver, but it began to stink, so the Prophet (blessings and peace of Allah be upon him) told him to get a nose made of gold.

The hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.

Dr. Saalih ibn Muhammad al-Fawzaan (may Allah preserve him) said: It seems to me that there are two scenarios with regard to the beard:

1.

The first scenario is where the growth is naturally sparse, in which case it is not permissible to increase it by means of hair transplants for the following reasons:

(i) What is meant by the command to let the beard grow is to leave the beard alone and not remove anything from it by cutting or shaving. There is nothing in that command to indicate that it is prescribed to increase it by means of hair transplants, and by analogy it is not prescribed to increase it by means of remedies. In fact it is more likely that transplants are not allowed because of the side-effects and complications to which that may lead.

(ii) Doing hair transplants for the beard when there is no need to do so comes under the heading of changing the creation of Allah, may He be exalted. Simply wanting to look more handsome or to look a certain way is not sufficient to make this change permissible. Moreover, it involves surgery and exposing oneself to side-effects and complications of this surgical procedure.

2.

The second scenario is where the hair of the beard does not increase or it falls out because of sickness or an accident. In this case it seems to me – and Allah knows best – that it is permissible to do a hair transplant for the beard, because this comes under the heading of medical treatment and removing defects, especially if that sickness or accident has left the man looking deformed.

End quote from al-Jarraahah at-Tajmeeliyyah, p. 159

And Allah knows best.

Islam Q&A

There is no Shyness in the Religion, or is there?

Questioner: The statement “There is no shyness in the Religion” has been circulating upon the tongues of the people.

fatwa2.jpgShaykh Abdul Azeez ibn Baaz (rahimahullaah):

This is correct linguistically and in meaning. This is similar to what the woman (Umm Sulaym) said to the Prophet [May the peace and salutation of Allaah be upon him] “Verily, Allaah is not shy of (telling you) the truth. Is it necessary for a woman to take a ‘ghusl’ (full bath) after she has a wet dream (nocturnal sexual discharge?)”

The meaning of the statement “There is no shyness in the Religion” is (in reference) to the shyness should not prevent one from asking questions for the purpose of learning and comprehending in the religion. Shyness should not prevent you from asking about your religion and to comprehend it.

If the intend (of this wording) was that there is not shyness in the religion in totality then this is incorrect, the Prophet [may the peace and salutation of Allaah be upon him] mentioned: “Shyness is apart of faith”, shyness that prevents one from sins is (the type of shyness that is) from faith and the Prophet [may the peace and salutation of Allaah be upon him] mentioned: “If you do not have shyness, do as it pleases you”.

However, if the intend behind this statement is that shyness should not prevent one from asking questions for the purpose of learning and comprehending in the religion then this intend is correct.

Shyness is of two:

1. The type of shyness that prevents one from comprehending in his religion, this type of shyness is prohibited and it is not to be considered as shyness,

2. The type of shyness that prevents you from bad manners and sins. This is the shyness that is demanded and this is what the religion of Islam came with, as it is reported in the narration: “There are over 70 branches of faith. The highest is to bear witness that, ‘There is none worthy of worship except Allah and Muhammad (Allah bless him and give him peace) is the Messenger of Allah [la ilaha illa-Llahu Muhammadu-r Rasulu-Llah]. The lowest is the removal of harm from the road and one of the branches of faith is shyness”

Shyness that prevents you from evil is a branch of faith for verily shyness is a great and noble character that prevents one from evil actions and keeps one upon good actions.

If the intend (behind this statement) is that there is not shyness in the religion in totality then no.
~
[By: Shaykh Abdul Azeez ibn Baaz (rahimahullaah)|Translated by: Abu Yahya Yusuf al-Kangoli (DuSunnah)|Taken from: (http://bit.ly/1Y3DaWh)]

Did Omar attacked the house of Fatima causing her to abort the child in her womb?

Q: One common thing Shias quote regarding Umar is that after the Event of Saqifa, Hazrat Ali refused to give baya to Hazrat Abu Bakr. Abu Bakr ordered Umar and a couple of Sahaba to go to Fatima’s house and bring Ali to him. According to sources such as The History of Tabari (and other sources), the Sahaba led by Umar broke down the door and dragged Ali to Abu Bakr to pledge Baya. This is all mentioned in some history books; Sahih al-Bukhari, Ahmad Ibn Hanbal, Sirah al-Nabawiyyah by Ibn Hisham, History of Tabari (Arabic), al-Isti’ab by Ibn Abd al-Barr, Tarikh al-Kulafa by Ibn Qutaybah, Kanz al-Ummal.

fatwa2.jpgThey surrounded Ali (AS) and burned the door of his house and pulled him out against his will and pressed the leader of all women (Hadhrat Fatimah (AS)) between the door and the wall killing Mohsin (the male-child she was carrying in her womb for six months).

A: Your Shiite associates have misled you with regards to the Bay’at to Abubakar (Radhiallaahu Anhu) and the actions taken by Umar (Radhiallaahu Anhu). The actual incident is not how they have portrayed it.

What ever has been mentioned with regards to this incident in the Saheehul Bukhari, Musnad Ahmad, Kanzul Ummal, Albidayah wan Nihaayah, Alkaamil Li ibni Atheer, Seeratun Nabawi Li ibni Hisham and Tareekhul Islaam Lith Thahabi, boils down to the fact that, after the demise of Rasoolullah (Sallallaahu Alayhi Wasallam), Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) and the majority of the Ansaar and the Muhajireen were busy with the burial arrangements. On the other hand a few Ansaar Sahabah (Radhiallaahu Anhum) gathered with Saad Bin Ubaadah (Radhiallaahu Anhu) at Saqeefa Bani Saaidah. Their intention was to appoint Saad Bin Ubaadah (Radhiallaahu Anhu) as the Khalifah. Had this materialised without the mutual consent of the Akaabir Sahabah (Radhiallaahu Anhum) and the Muhajireen Sahabah (Radhiallaahu Anhum) it would have been very inappropriate. Seeing this one Sahabi immediately headed for the house of Rasoolullah (Sallallaahu Alayhi Wasallam) and asked Umar (Radhiallaahu Anhu), who was at the time busy with the burial arrangements, to step outside the house. At first Umar (Radhiallaahu Anhu) refused to come out due to his engrossment, but when the Sahabi hurried him and informed him of the importance, Umar (Radhiallaahu Anhu) came outside and the Sahabi informed him of the gathering of the Ansaar. On hearing this Umar (Radhiallaahu Anhu) immediately called Abubakar (Radhiallaahu Anhu), who was also busy with the burial arrangements and refused to come out. When Umar (Radhiallaahu Anhu) informed him of the importance of the issue, he immediately headed for Saqeefa Bani Saaidah together with Umar (Radhiallaahu Anhu) and Abu Ubaidah ibnul Jarrah (Radhiallaahu Anhu).

This makes it very clear that Abubakar (Radhiallaahu Anhu)and Umar (Radhiallaahu Anhu) did not take any initial steps in trying to attain the Khilaafat; rather, they were busy in the burial arrangements. Another Sahabi had come and informed Umar (Radhiallaahu Anhu) regarding the gathering of the Ansaar.

From this incident one can understand the importance of Umar (Radhiallaahu Anhu). Also, Abubakar (Radhiallaahu Anhu) did not go to Saqeefa Bani Saaidah alone; rather he took Umar (Radhiallaahu Anhu) and Abu Ubaidah ibnul Jarrah (Radhiallaahu Anhu) with him (these three Sahabah are from amongst the ‘Ashara Mubash shararah i.e. the ten companions who were given glad-tidings of Jannah in this world by Nabi (Sallallaahu Alayhi Wasallam)). Apparently Abubakar (Radhiallaahu Anhu) did not take Ali (Radhiallaahu Anhu) and Zubair (Radhiallaahu Anhu) with him because they were the immediate relatives of Nabi (Sallallaahu Alayhi Wasallam) and it was more appropriate for them to remain engaged in the burial arrangements. It has been mentioned in a Hadith that after Ali (Radhiallaahu Anhu) delivered Nabi (Sallallaahu Alayhi Wasallam) into the Raudhah Mubarak he said: “A person’s family and relatives are the ones responsible for arranging his burial.” (Sunan Abu Dawood, Vol. 2, Page 102)

Umar (Radhiallaahu Anhu) mentioned in detail during his Khilaafat that Abubakar (Radhiallaahu Anhu) went to Saqeefa Bani Saaidah in order to inform and explain to the Ansaar. He did not know that in the interim he would have the responsibility of appointing a Khalifah. This is also the reason why he did not take Ali (Radhiallaahu Anhu) with him. When these three Sahabah reached Saqeefa Bani Saaidah they saw that the Ansaar were in a very emotional state and were about to appoint Sa’ad bin Ubaadah (Radhiallaahu Anhu) as the Khalifah. This was under no circumstances correct or appropriate. Besides the Muhajireen, none of the Ansaar would have been happy to take Bay’at on the hands of Sa’ad bin Ubaadah (Radhiallaahu Anhu) and there was also a great fear that there would have been a revolt. Umar (Radhiallaahu Anhu) has also indicated to this in his detailed sermon which is mentioned in Bukhari. For this reason Abubakar (Radhiallaahu Anhu) stepped forward and explained to them with great wisdom that the Khalifah should be from amongst the Quraish because the entire Arab world respects them. After this Abubakar (Radhiallaahu Anhu) raised the hands of Umar (Radhiallaahu Anhu) and Abu Ubaidah ibnul Jarrah (Radhiallaahu Anhu) in front of the congregation and requested them to take Bay’at on the hands of either of the two. The Ansaar did not agree to this but they demanded that there should be an Ameer from amongst the Ansaar as well as the Muhajireen which was also inappropriate. How could it be possible that there be two different rulers in one country at the same time? On this occasion Umar (Radhiallaahu Anhu) said: “Two swords can not be gathered in one sheath.” When Umar (Radhiallaahu Anhu) saw that the differences were not settling and the arguing was not coming to an end and the fear of a revolt was becoming imminent, he made Abubakar (Radhiallaahu Anhu) ascend the pulpit and declared that he is taking Bay’at on the hands of Abubakar (Radhiallaahu Anhu). Before Umar (Radhiallaahu Anhu) could take Bay’at, an Ansaari Sahabi took Bay’at on the hands of Abubakar (Radhiallaahu Anhu). On seeing this all the Muhajireen and Ansaar that were present also took Bay’at on the hands of Abubakar (Radhiallaahu Anhu) except Sa’ad bin Ubaadah (Radhiallaahu Anhu). When proving that Abubakar (Radhiallaahu Anhu) is worthy of Khilaafat, Umar (Radhiallaahu Anhu) mentioned that “Nabi (Sallallaahu Alayhi Wasallam) forwarded Abubakar to lead the Salaat during his lifetime and he is one of the Thaani ul Ithnain i.e. the companion of Nabi (Sallallaahu Alayhi Wasallam) in the cave. How can Umar become the Khalifah while he is present?” Abu Ubaidah ibnul Jarrah (Radhiallaahu Anhu) said the same thing. Zaid bin Thaabit (Radhiallaahu Anhu), who was an Ansaari Sahabi, also said the same thing and expounded the virtues and the importance of the Muhajireen to the Ansaar. In this manner, those Ansaar who wanted to appoint Sa’ad bin Ubaadah (Radhiallaahu Anhu) as the Khalifah, also willingly took the Bay’at on the hands of Abubakar (Radhiallaahu Anhu).

This gathering was a coincidence. The Ansaar were the cause of this gathering. Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) did not gather them in order to attain the Khilaafat; rather they were forced to go to Saqeefa Bani Saaidah in order to avert an uprising. If this method was not adopted and these three Sahabah came away from Saqeefa Bani Saaidah, one group of the Ansaar would have chosen a Khalifah from amongst them as they were in a great emotional state and were not prepared to delay the appointment of a Khalifah. If at that time an Ansaar Sahabi was appointed as the Khalifah in the absence of the senior Sahabah there was a great possibility that the Arabs would have rejected him and disunion and bloodshed would have broke out immediately after the demise of Rasoolullah (Sallallaahu Alayhi Wasallam). This is exactly what a Sahabi indicated towards while admonishing the Ansaar Sahabah that: “You were the first to support and assist Islam so do not be the first ones to finish it i.e. by quarrelling and fighting amongst yourselves.”

Now one should ponder that upto this point what did Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) do wrong. They did not claim nor did they demand Khilaafat for themselves, rather after explaining to the Ansaar, Abubakar (Radhiallaahu Anhu) proposed Umar (Radhiallaahu Anhu) and Abu Ubaidah ibnul Jarrah (Radhiallaahu Anhu) to be appointed as the Khalifah and Umar (Radhiallaahu Anhu) proposed Abubakar (Radhiallaahu Anhu) to be the Khalifah and all the present Muhaajir and Ansaar Sahabah accepted the proposal of Umar (Radhiallaahu Anhu). It is not proven from any authentic text that Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) has conspired to do something and gathered the Ansaar at Saqeefa Bani Saaidah and their going there was part of the conspiracy. If anybody claims this then they should bring forth their proofs. This is also the reason why Umar (Radhiallaahu Anhu) had termed this Khilaafat as a coincidence during his Khilaafat because they had no idea in their mind nor was it pre-planned. Ali (Radhiallaahu Anhu) and other Muhaajir Sahabah did not take part in this Bay’at because they were engaged in the burial arrangements of Rasoolullah (Sallallaahu Alayhi Wasallam) and apparently they did not even know what transpired outside of the house. One cannot say that Ali (Radhiallaahu Anhu) and other Muhaajir Sahabah’s failure to take the Bay’at was because they disagreed with it, rather this is the reason why those Sahabah who were not present at the time of the Bay’at were not taunted. A general Majlis took place the following day in the Masjid-un-Nabawi for everybody to take the Bay’at so that nobody could raise any objection to Abubakar (Radhiallaahu Anhu) being the Khalifah and that he did this in secret. It is also incorrect to level accusations against Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) of not calling Ali (Radhiallaahu Anhu) and other Sahabah to Saqeefa Bani Saaidah because when they left the home of Rasoolullah (Sallallaahu Alayhi Wasallam) they did not know what was going to happen, neither did they go there with the intention of obtaining the Khilaafat themselves. Whatever happened at Saqeefa Bani Saaidah was a coincidence and unexpected.

It is proven from few narrations that after the incident of Saqeefa Bani Saaidah, Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) returned to Rasoolullah (Sallallaahu Alayhi Wasallam)’s house to in order to assist with the burial arrangements. On the following day Abubakar (Radhiallaahu Anhu) sat on the pulpit in the Masjid-un-Nabawi and Umar (Radhiallaahu Anhu) stood in front of the Sahabah and said a few words and also excused himself for what he had said on hearing of the demise of Rasoolullah (Sallallaahu Alayhi Wasallam). He further said that: “Rasoolullah (Sallallaahu Alayhi Wasallam) has passed away and you have the Qur’an with you.” Umar (Radhiallaahu Anhu) then pointed towards Abubakar (Radhiallaahu Anhu) and mentioned his virtues and that he was Rasoolullah (Sallallaahu Alayhi Wasallam)’s companion in the cave and that he is more worthy of Khilaafat than anybody else and everybody should take Bay’at on his hands. All the Sahabah present in the Masjid took Bay’at on the hands of Abubakar (Radhiallaahu Anhu) and this was known as the general Bay’at. At the time of this Bay’at two very important and famous Sahabah, i.e. Ali (Radhiallaahu Anhu) and Zubair (Radhiallaahu Anhu) were not present. This was very confusing. Abubakar (Radhiallaahu Anhu) enquired of their whereabouts. A few Sahabah of the Ansaar stood up and called Ali (Radhiallaahu Anhu) and Zubair (Radhiallaahu Anhu) to the Masjid. When these two Sahabah (Radhiallaahu Anhu) arrived at the Masjid Abubakar (Radhiallaahu Anhu) asked Ali (Radhiallaahu Anhu): “Why haven’t you taken Bay’at inspite of you being the cousin and son in-law of Rasoolullah (Sallallaahu Alayhi Wasallam)? Do you wish to cause disunity amongst the Muslims?” On hearing this Ali (Radhiallaahu Anhu) excused himself and took Bay’at on the hands of Abubakar (Radhiallaahu Anhu). Then Abubakar (Radhiallaahu Anhu) asked Zubair (Radhiallaahu Anhu) the same question and also asked him that: “Inspite of being the cousin of Rasoolullah (Sallallaahu Alayhi Wasallam) and a Hawaari, do you wish to create disunity amongst the Muslims?” He too excused himself and took Bay’at on the hands of Abubakar (Radhiallaahu Anhu).

As far as what has been mentioned in a few narrations that Ali (R.A.) and Zubair (R.A.) gathered at the house of Fatima (R.A.) and Umar (R.A) went there and threatened them, I would like to say that apparently after the burial of Rasoolullah (S.A.W.) and before the general Bay’at in the Masjid, Ali (R.A.) and Zubair (R.A.) and a few Muhajireen Sahabah gathered at the house of Fatima (R.A.) and thought that because the general Bay’at had not yet been taken, we should appoint Ali (R.A.) as the Khalifah. They discussed this matter amongst themselves and Zubair (R.A.) also announced that he will back Ali (R.A.) with his sword. On the other hand many of the Muhajireen and Ansaar had already taken Bay’at on the hands of Abubakar (R.A.) at Saqeefa Bani Saaidah, now if another Khalifah had to be appointed, there was a great fear of revolt and the Ansaar would again have demanded that an Ameer be appointed from amongst them. Therefore, in order to suppress this revolt Umar (R.A) went to Fatima (R.A.)’s house and at that time Ali (R.A.) and Zubair (R.A.) were not present. It has been stated in Kanzul Ummal that Umar (R.A) told Fatima (R.A.) that: “O the daughter of Rasoolullah (S.A.W.), nobody from amongst the people is more beloved to me than your father and nobody is more beloved to me than you after your father. I have received the bad news that these people are gathering in your house and conspiring against the Khilaafat of Abubakar. If they do not stop conspiring then by Allah! I will burn their homes.” On saying this Umar (R.A) left and when Ali (R.A.) and Zubair (R.A.) arrived at the house of Fatima (R.A.), Fatima (R.A.) said to them: “Do you know that Umar came to see me and he has taken an oath that if you conspire against the Khilaafat of Abubakar he will burn your homes? By Allah! Umar will most definitely fulfil his oath. Therefore leave my house with the intention of dropping your opinions and thoughts and do not return with the same object.” Ali (R.A.) and Zubair (R.A.) left the house and did not gather there again until they took Bay’at on the hands of Abubakar (R.A.). (Kanzul Ummal, Vol. 5, Page 651)

From this narration of Kanzul Ummal a few points have become clear and evident:

When Umar (R.A) arrived at Fatima (R.A.)’s house Ali (R.A.) and Zubair (R.A.) were not present, therefore neither did Umar (R.A) meet them nor did a fight or quarrel break out.

Umar (R.A) associated with Fatima (R.A.) in a very respectful manner and also mentioned to her that she was more beloved to him than his own children.
Umar (R.A) did not threaten Fatima (R.A.) in any way.
When Umar (R.A) left Fatima (R.A.)’s house, both Fatima (R.A.) and her home were sound and intact. No harm was afflicted on either of them. Later when Ali (R.A.) arrived Fatima (R.A.) did not complain of Umar (R.A) behaving in a disrespectful manner, rather she advised him not to oppose Umar (R.A) and not to conspire against the Khilaafat of Abubakar (R.A.) in her house in future.
Ali (R.A.) and Zubair (R.A.) took Bay’at on the hands of Abubakar (R.A.) without any coercion.

The accusations that have been levelled against Umar (R.A) that he broke down the door of Ali (R.A.)’s house and approached Ali (R.A.) and Fatima (R.A.) in a disrespectful manner and due to this Fatima (R.A.) suffered a miscarriage is totally false and a mere fabrication. In reality those who levelled this accusation are disgracing and Ali (R.A.) and Fatima (R.A.) and also making a mockery of Islam. Was Ali (R.A.) so cowardly that he could not defend his house nor avenge his wife?! When Ali (R.A.) became Khalifah why did he not take revenge nor claim the blood money from the family of Umar (R.A) for the child that he had lost?! The ones who narrate these types of narrations are in actual fact the enemies of Islam. They portray the Sahabah (R.A.) in front of the Kuffar in such a fallacious manner that they were thirsty for governance, they had no legal system, the strong used to suppress the weak, to speak the truth was a crime, the oppressors were not punished, lies were spoken in order to please rulers, just as the hypocrites they too had hatred in their hearts for their rulers. Can your heart accept such accusations and nonsense? Could the senior Sahabah behaved in such a manner? Were such Sahabah not capable of demolishing great empires such as that of Qaisar and Kisra with scanty ammunitions and means? Will Allah Ta’ala assist such oppressors?

The claim that Fatima (R.A.) had a miscarriage is a mere fabrication. It has been mentioned in an authentic book of history, i.e. Albidayah wan Nihaayah, that during the lifetime of Rasoolullah (S.A.W.), Fatima (R.A.) gave birth to a third son by the name of Muhassin and that this child passed away in his childhood. This is why the majority of the historians mentioned only two sons of Fatima (R.A.).

The reason why Umar (R.A) reacted staunchly with those who opposed the Khilaafat after Abubakar (R.A.) was appointed as the Khalifah was because Rasoolullah (S.A.W.) has said: “If anybody else claims Khilaafat after a Khalifah has been chosen from amongst the Muslims, then he should be killed no matter who he may be.” (Sahih Muslim)

After the general Bay’at took place Abubakar (R.A.) said: “I never intended to be a Khalifah nor did I demand it. If you are not pleased with this Bay’at then I will step down and you can appoint someone else as the Khalifah.” Majority of the Muhajireen, especially Ali (R.A.) refused this offer and said: “No, you (Abubakar) are more worthy of the Khilaafat than anybody else. Rasoolullah (S.A.W.) forwarded you in such an important issue such as Salaat so how can we pull you back.” When Ali (R.A.) and Zubair (R.A.) were asked why did they not take the Bay’at in the beginning? They replied that the reason was because they were consulted on the issue. It has been narrated in the Shiite book “Ihtijaaj Tabrasi” that Ali (R.A.) took Bay’at on the hands of Abubakar (R.A.) and also performed Salaat behind him. Ali (R.A.) announced during his Khilaafat that Rasoolullah (S.A.W.) did not bequest us to appoint the Khalifah and neither did he take a pledge from us. If I had a pledge then I would have never allowed Abubakar (R.A.) to climb the Mimbar of Rasoolullah (S.A.W.) but in reality Abubakar (R.A.) was worthy of Khilaafat. Rasoolullah (S.A.W.) also forwarded him, we supported him and worked with him, and after his demise we assisted Umar (R.A) and Uthmaan (R.A.)

One should ponder that if Ali (R.A.) had a pledge then he would have most definitely mentioned it during his Khilaafat when there was no fear of anybody reprimanding him or threatening him. Had Abubakar (R.A.) or Umar (R.A) oppressed him any way, he would have also mentioned it but he did not mention anything of that sort.

We have elaborated in detail on the Khilaafat of Abubakar (R.A.). One should accept that which is authentic and that which also suits the nature of the Sahabah Kiraam and Islam. Those narrations which portray false pictures of the Sahabah and Islam will not be accepted because those who opposed Islam while portraying themselves as Muslims fabricate such false narrations and spread them in such a manner that causes disunion amongst the Muslims and also that they may disperse into groups and start baying for each others blood. Not everything mentioned in the history books are authentic and you should not bother arguing with the Shiites, rather you should worry about being a practical Muslim. Also, you should mention the Sahabah in a respectful manner and do not have hatred and prejudice for any Sahabi and inculcate love for all the Sahabah. To love them is a sign of Imaan and to oppose them and hate them is a sign of hypocrisy.

If any Shiite keeps bothering you then you should ask him that: “Was Ali (R.A.) brave or cowardly? If he was brave, then why did he conceal the truth? What prevented him from disclosing the truth during the Khilaafat? If according to your belief (Shiite) Ali (R.A.) had any bequest regarding Khilaafat and governmental issues but he was not able to express them openly, then how did you find out about it? Where is this bequest of his and in which Kitaab is it to be found? Why don’t you prove it from authentic sources.”

References:

Sahih Bukhari, Vol. 2, Page 1009, 1072.
Fathul Baari, Vol. 12, Page 145, Hadith no. 6830, Vol. 13, Page 208, Hadith no. 7219
Musnad Ahmad ibni Hambal, Vol. 1, Page 55, Hadith 133, Page 121, Hadith 391
Kanzul Ummal, Vol. 5, Page 635, 643-657, Hadith no. 14131-14156
Raudhul Unuf, Sharah Seerah ibni Hisham, Vol. 4, Page 260
Albidayah wan Nihaayah, Vol. 5, Page 245-252, Vol. 6, Page 301-303, Vol. 7, Page 331
Alkaamil fit Taarikh li ibni Atheer, Vol. 2, Page 189-194
Taarikh ul Islam lith Thahabi, Page 5-14, Page 639-642
Hum Sunni kiyun Hain, Page 233-248
Shia ke Hazaar Sawaal ka Jawaab, Page 291
‘Abaqaat of Allamah Khalid Mahmood

And Allah Ta’ala knows best,
Mufti Muhammad Ashraf
Jameah Mahmoodiyah, Springs

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