Monday, November 30, 2015

Tawassul: Islamic vs. Bid’ah

Tawassul in Arabic means seeking to draw close. Allah says in the Qur’an (interpretation of the meaning): “…[they] desire means of access to their Lord…” [al-Isra’ 17:57], i.e., means of drawing close to Him. There are two types of Tawassul, correct Islamic tawassul and forbidden tawassul.

cropped-1-1285447362-pillars-around-the-Correct Islamic tawassul:

This means seeking to draw close to Allah through acts of worship which He loves and which please Him; these may be waajib (obligatory) or mustahabb (encouraged), and may take the form of words, actions or beliefs. Some types are as follows:

Seeking to draw close to Allah by means of His names and attributes. Allah says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.” [al-A’raaf 7:180]. So when a person makes du’aa’ to Allah, he begins by calling on Allah with the name that is most apt, such as “al-Rahmaan” (the Most Merciful) when seeking mercy and al-Ghafoor (the All-Forgiving) when asking for forgiveness, and so on.
Seeking to draw close to Allah by means of faith and Tawheed. Allah says (interpretation of the meaning): “Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth).” [Aal ‘Imraan 3:53]
Seeking to draw close to Allah through righteous deeds, whereby a person asks Allah by virtue of the best deeds that he has done, such as salaah, fasting, reading Qur’an, avoiding haraam things, and so on. An example of this is the saheeh hadeeth narrated in the Saheehayn about the three people who entered a cave, and a rock fell and blocked their way out. They asked Allah by virtue of their best deeds (to save them). A person may also ask Allah by virtue of his total dependency upon Him, as Allah mentions in the Qur’an (interpretation of the meaning): “ [Ayyoob said:] ‘Verily, distress has seized me, and You are the Most Merciful of those who show mercy.’ [al-Anbiya’ 21:83]; or by admitting his own wrongdoing and his need for Allah, as Yunus is described as saying (interpretation of the meaning): “‘None has the right to be worshipped except You (O Allah). Glorified (and exalted) are You. Truly I have been of the wrong-doers.’” [al-Anbiya’ 21:87]

The rulings on Islamically correct tawassul vary according to its type. Some types are waajib, such as seeking to draw close to Allah through His names and attributes and through Tawheed (believing in His absolute Oneness), and some are mustahabb, such as seeking to draw close to Him by virtue of all kinds of righteous deeds.

Tawassul that is bid’ah and therefore forbidden:

This is the attempt to draw close to Allah by means of things that He does not like and that do not please Him, whether they be words, deeds or beliefs. One example of this is trying to draw close to Allah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allah. If du’aa’s or prayers are addressed to anything or anyone else, this is shirk. Allah says (interpretation of the meaning): “And your Lord said: ‘Invoke Me (and ask Me for anything), I will respond to your invocation. Verily! Those who scorn My worship [i.e., do not invoke Me and do not believe in My Oneness], they will surely enter Hell in humiliation!” [Ghaafir 40:60]. In this aayah, Allah explains the punishment of those who arrogantly refuse to call on Allah, whether they call on someone other than Allah or they do not call on Him at all, out of pride and self-admiration, even if they do not call on anyone else.

Allah says (interpretation of the meaning): “Invoke your Lord with humility and in secret…” [al-A’raaf 7:55]. Allah commands His slaves to call on Him and not anyone else.

Allah says of the people of Hell (interpretation of the meaning): “[They say:] ‘By Allah, we were truly in a manifest error when we held you (false gods) as equals (in worship) with the Lord of the Worlds.” [al-Shu’ara’ 26:96-97]

Anything that results in equating something other than Allah with Allah in worship or acts of obedience is shirk, the crime of associating partners with Him. Allah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allah, such as will not answer him until the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (one the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.” [al-Ahqaaf 46:5-6]

Allah says (interpretation of the meaning): “ And whoever invokes (or worships) besides Allah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allah and in the Oneness of Allah) will not be successful.” [al-Mu’minoon 23:117].

Allah states that anyone who calls on anything other than him is taking that thing as a god, as He says (interpretation of the meaning): “…And those, whom you invoke or call upon instead of Him, own not even a qitmeer (the thin membrane over a date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad), like Him Who is the All-Knower (of everything).” [Faatir 35:13-14].

In this aayah, Allah explains that He is the only One Who deserves to be called upon, because He, and no one else, is the Sovereign who is directing everything. Those things that are worshipped cannot hear du’aa’s, let alone respond to the one who invokes them, and even if they were able to hear, they cannot respond, because they do not have the power to either benefit or harm.

The mushrik Arabs whom the Prophet (peace and blessings of Allah be upon him) was sent to call were disbelievers because of this shirk. They would call upon Allah sincerely at times of difficulty, but they became disbelievers at times of ease and plenty, when they would call on others besides Him. Allah says (interpretation of the meanings):

“And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.” [al-‘Ankaboot 29:65]

“And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away (from Him)…” [al-Isra’ 17:67]

“… till when you are in the ships and they sail with them with a favourable wind, and they are glad therein, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allah, making their Faith pure for Him Alone…” [Yoonus 10:33]

The shirk of some people nowadays goes even further than the shirk of people in the past, because they direct some acts of worship to something other than Allah, calling upon them and asking them for help even at times of distress; laa hawla wa laa quwwata illa Billaah (there is no strength and no help except in Allah). We ask Allah to keep us safe and sound.

Thus, asking the dead for anything is shirk, and asking the living for anything that no one except Allah is able to do, is also shirk. And Allah knows best.

[Answer by Sheikh Muhammed Salih Al-Munajjid]

Kinds of Tawassul

Seeking Rescue from the Living and Dead and Making Tawassul Through Them


Seeking rescue (al-Istighaathah) through the Prophets, the Pious Friends (of Allah, the Awliyaa), and the Righteous in their life or after their death in order to remove harm or to bring about good, and similarly making Tawassul through them in both situations (of their being alive or dead), in order to fulfill ones needs and wants – is that permissible or not?


As for seeking rescue from the dead, from the Prophets and other than them, it is not permissible and it is from the Major Shirk. As for seeking rescue from the one who is alive and present (in the vicinity), and seeking rescue from him in that which he is capable of, then there is no harm in that, due to the saying of Allah, the Sublime, “The man of his (own) party asked him (fastaghaathahu) for help against his foe” [al-Qasas 28:15]

As for Tawassul through the living or the dead, from the Prophets or other than them, by way of their physical essences, or their honour, or their right, then it is not permissible. It is from the innovations, and the means that lead towards Shirk.

Permanent Committee for Research and Verdicts:
Shaykh `Abdul-`Azeez Bin Baaz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdullaah bin Qu`ood
Shaykh `Abdur-Razzaaq al-`Afeefee

Fataawaa al-Lajnah ad-Daa’imah, Vol 1 page 55, Fatwa No. 5553, compiled by Shaykh Ahmad ad-Duwaish.

What is the Ruling on Tawassul (seeking means) through the Leader of the Prophets…?


What is the ruling on Tawassul (seeking means) through the leader of the Prophets, and is there any proof for its prohibition?


Tawassul through the Prophet (peace and blessings of Allah be upon him) has a detailed explanation; if the (tawassul) is by means of following him, loving him, obeying his orders, abandoning his prohibitions, and having (utter) sincerity for Allah in acts of worship, then this is Islam, and it is the religion of Allah, that which He sent with His prophets, and (in fact) it is an obligation upon every sane being (of age). It is the Waseelah (nearness and a means) to happiness in the worldly life and the hereafter. As for tawassul by means of invoking him (directly), asking for his help, and requesting him to grant victory over enemies, and healing the ill, then this is major shirk, and it is the religion of Abu Jahl and his likes from the idol worshipers. And similarly, doing that with other than the Prophet (peace and blessings of Allah be upon him) from the anbiyaa’ (prophets) and awliyaa, or jinn, angels, trees, stones or idols (is considered major shirk as well). There is also a third kind that is identified as tawassul, and it is the tawassul by means of his rank, his right, or his actual self, for example, a person says: ‘O Allah! I Ask You by means of Your Prophet, or by the means of Your Prophet’s rank, or by the means of Your Prophet’s right, or by the means of Your Prophets’ ranks.’ Implementing this is not permissible through the Prophet (peace and blessings of Allah be upon him) or other than him. This is because Allah (Subhanahu wa ta’ala) did not legislate this, and (all) acts of worship are tawqeefiyyah: these acts of worship are not allowed except that which the purified Islamic legislation indicates (as being allowed). As for the tawassul of the blind man through the Prophet (peace and blessings of Allah be upon him) during his lifetime, (then it is tawassul through him) so that he (peace and blessings of Allah be upon him) may supplicate for him [on behalf of the blind man] and intercede for him with Allah, so his sight is restored to him. It is not tawassul through the Prophet’s actual self, his status or his right as (this is) known from the context of the hadeeth [1] and as the scholars of the Sunnah have clarified in the explanation of the hadeeth. The discussion concerning tawassul has been expounded on by Shaykhul-Islam ‘Abul-Abbaas Ibn Taymiyyah, rahimahullaah, in many of his beneficial books. From (those books), is a book named: Al-Qaaýidaatull-Jaaleeyah fi Tawassul wal-Wasseelah. It is a beneficial book, deserving to be looked at and benefited from. This (aforementioned) ruling is also permitted with other than him (peace and blessings of Allah be upon him) from the living, as when you say to your brother, or whomever you deem has khayr (good): ‘Invoke Allah for me, that He may cure me from my illness, restore my sight, or grant me righteous children, etc. – with the consensus of the people of knowledge. And it is Allah who bestows success.

(1) That which is intended is the hadeeth of ‘Uthmaan bin Hunay: A blind man came to the Prophet (peace and blessings of Allah be upon him) and said: ‘Invoke Allah that He should cure me.’ He (peace and blessings of Allah be upon him) said: ‘If you wish I will invoke for you, and if you wish I will delay that for that which is better.’ So he said: ‘Supplicate to Him.’ So he (peace and blessings of Allah be upon him) ordered him (the blind man) to make wudhu well, and to pray two rakats and to supplicate with this du’aa’: “O Allah! I ask You and turn to You by means of Your Prophet Muhammad (peace and blessings of Allah be upon him), the Prophet of Mercy.” ‘O Prophet Muhammad (peace and blessings of Allah be upon him), I have turned by means of you (i.e. your du’aa’) to my Lord in this need of mine, so that it may be fulfilled for me, ‘O Allah accept his Shafaah on my behalf, and accept my Shafaah for him (to be accepted for me).’ It has been related by Ahmad (8/138) and by at-Tirmidh’ in Supplications (3578), and by An-Nasa’i in Amaal al-Yawm wal-Layla page 204, and Ibn Maajah in Iqaamaatu-Salaah (1385).

[Shaykh `Abdul-`Azeez Bin Baz (rahimahullaah) - Majmoo' Fataawa wa Maqaalaat Mutanawee'aa 5/322-323]

A Severe Warning Against Two Evil Doubts

And I advise the youth not to listen to two evil doubts.

Teachings5.jpgThe first doubt:

That we should read the books and sit with Ahlul bid’ah, and that we take the Haqq (from their books and speech) and just ignore the falsehood.

This – as it is said – played a big role in throwing many of the youth and taking them out of the Salafi Manhaj and into the open arms of the people of falsehood and innovation. The poor guy (one with little knowledge) reads from the books of Ahlul bid’ah and cannot distinguish between truth and falsehood and [thus] sees the truth as falsehood and falsehood as truth and then is misguided.

The second doubt:

(They say) Do not read the books of refutation… books of refutation…books of refutation… books of refutation. (They) mean that we should read the books of innovation, and the books attacking and mocking the Salafi Manhaj and its people and to listen to their cassettes, radio stations, media and rumours, and we make ourselves receivers to all of these things. But we should not extend our eyes to the books of refutations. Why?!! Because it exposes them! it uncovers their embarrassments and open the eyes of the youth to the truth, so they say, books of refutation, books of refutation, books of refutation.

They call you to read the books of innovation using this doubt, – that you take the truth (from it) and you leave the falsehood -, so the poor guy (one who has little knowledge) then becomes a victim of falsehood, because you cannot distinguish between truth and falsehood, so you will see the truth as falsehood and falsehood as the truth. And this is something which numerous people, only Allah knows their number, who used to ascribe to the Salafi methodology have been swept away by.
These are from their plots that turn you away from steadfastness upon the truth, and from calling to the truth and opposing falsehood. The books of refutation are packed with knowledge, you will not find true living knowledge that distinguishes between the truth and falsehood, except in the books of refutation. The Qur’an – by Allah – refutes the people of disbelief and misguidance, the hypocrites, the Jews and the Christians, it did not leave a misguidance except that it criticized it, and rebutted it and clarified the misguidance of its people. Likewise the Sunnah and the Manhaj of the Salaf is full of this, the books of ‘Aqeedah and the books of al-Jarh wa Ta’deel are full with criticisms and refutations against the people of falsehood. [This is] because the truth and falsehood cannot be differentiated except with this criticism and refutation.

So read the books of Ibn Taymiyyah, the books of Ibn al-Qayyim and the books of the present day Salafis who are striving in the path of Allah inshaaAllah, and they defend the call to Allah, and they repel the afflictions from the youth of the ummah, and they clarify for them the correct Islamic way from the misguided paths and they uncover the faults of the imaams of innovation and misguidance.

So know what they intend when they wage war against the books of refutation. Seek knowledge! Excell in seeking knowledge and prepare yourselves to get down to work hard in seeking knowledge. Amongst the things that will aid you in attaining correct knowledge are the books of refutation. Indeed, they are a very important part in seeking knowledge. And one that does not know the books of refutation – even though he has memorized from knowledge what he has memorized – may Allah bless you, indeed he is in an unstable state. And we have seen many, we have seen many who had knowledge then fell into misguidance.

Don’t forget the story of Abdurrazaaq. Don’t forget the story of Al Bayhaqi. Don’t forget the story of Abu Dharr al-Harawi, and they were from the major scholars, yet a single doubt led into the arms of the people of innovation – and refuge is sought with Allah. -

Abdurrazaaq – someone who was less knowledgeable than him – was constantly bringing doubts to him until it caused him to fall into shi’sm.

And Abu Dharr from a word he heard – a praise from Al Bayhaqi about an imam from the ashaa’irah and he (Abu Dharr) fell into misguidance.

And Al Bahyaqi was deceived by some of the imaams of misguidance and fell into Ash’arism.

And others besides them, and other besides them – even in this time! It can neither be enumerated nor encompassed, from those who were previously upon the sunnah – who were either a scholar or student of knowledge, then they deviated because of a doubt or [numerous] doubts or by the methods and plots that the enemies bring until they turned them away from the true methodology of Allah. In fact, they have made some of them recruits to fight against the Salafi methodology and its people.

Sunday, November 29, 2015

Watch that Tongue Part

Have you ever entered into your university class and realized that you virtually know no one there? Maybe you are a shy individual, an introvert, and find it difficult to make friends in a new environment. Perhaps it is due to your inability to converse in an ordinary conversation that people think you are cold or arrogant. We all have been in a similar situation, feeling lonely or wishing we had some company to keep us occupied. What we need to know is that we do not have to have a Masters in Linguistics to be able to converse with people. It is absolutely alright for us to be introverts; in fact, it is best to remain silent if we do not have anything good or beneficial to say. But it is still a must to make sure that we fulfill the rights that others have upon us. This article will discuss the importance of fulfilling these rights and how we can go about achieving this, with Ahadith and Quranic verses to back up these statements.

Watch+that+tongue.jpgAllah (subhanahu wa ta’ala) says in the Quran:

“And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful. And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.”(31:18-19)

The first verse above cautions us not to turn our faces away from people when they try to speak to us; additionally, we should not look down on them because of arrogance. We should be kind and gentle towards them. We are also told not to be boastful or arrogant because Allah (subhanahu wa ta’ala) does not like the arrogant, boastful, and self-indulgent.

We must make it clear here that avoiding arrogance does not mean that one cannot have nice clothing, or look clean and presentable. Arrogance in the above means rejecting the truth and looking down on people. This is illustrated in the hadith by the Prophet Muhammad (sal Allahu alayhi wa salam):

“He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” A person (amongst his hearers) said, “Verily a person loves that his dress should be fine, and his shoes should be fine.” He (the Holy Prophet) remarked, “Verily, Allaah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people”
[Sahih Muslim, Book 1, Number 164]

When Allah (subhanahu wa ta’ala) says in the second verse:
“Indeed, the most disagreeable of sounds is the voice of donkeys,"

Ibn Kathir, Mujahid, and others commented: “The most ugly of voices is the voice of the donkey (i.e. when a person raises his voice, the resulting noise is like the voice of a donkey in its loudness). Moreover, this is hateful to Allah (subhanahu wa ta’ala). Likening a loud voice to that of a donkey implies that it is forbidden and extremely blameworthy.”

None of us want to be hated by the Creator of the heavens and the earth; rather we should strive to be of those who are beloved and near to Allah (subhanahu wa ta’ala).

Allah (subhanahu wa ta’ala) describes His true servants in the Qur’an:

“And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace.” (25:63)

These are Attributes of Allah’s (Subhanahuwa ta’ala) believing slaves who do not walk arrogantly nor with pride, rather they walk with humility and dignity. When those who are ignorant insult them or are rude to them, they reply with good, patience, and forgiveness which is the way of the Messenger of Allah (sal Allahu alayhi wa salam).

Allah (subhanahu wa ta’ala) also says (what is translated to mean):

“And when they hear ill speech, they turn away from it and say, ‘For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant.’ ” (28:55)

Many times we may feel that if we fulfill our five pillars, then we will be fine on the Day of Judgment; however, we find in a hadith that the consequences of mistreating others will follow us in the hereafter.

The Prophet Muhammad (sal Allahu alayhi wa salam) said:

“Do you know who the bankrupt are?” They said, “The one without money or goods is bankrupt.” He (sal Allahu alayhi wa salam) said, “The bankrupt are those from my nation who come on the Day of Resurrection with prayer, fasting, and charity, but come also insulting, slandering, consuming wealth, shedding blood, and beating others. They will each be given from his good deeds; if his good deeds run out before the score is settled, their bad deeds will be cast upon him, then he will be thrown into the Hellfire.”
[Sahih Muslim, Book 32, Number 6251]

Watch that Tongue Part 2

While it is imperative to fulfill our religious duties, it is equally important to fulfill the rights of others over us. You may be wondering, what are the rights of my fellow Muslims? The Prophet (sal Allahu alayhi wa salam) details them for us in a hadith:

watch+that+tongue+2.jpg“The rights of one Muslim over another are five: returning the greeting of salaam, saying ‘yarhamuk Allaah (may Allaah have mercy on you)’ when he sneezes, accepting invitations, visiting the sick, and attending funerals.” (Muslim, 2625)

What are some ways we can treat others fairly:

1. Treat other people the way you want to be treated. If you do not want to be lied to, do not lie, and if you do not want to be slandered about do not slander others. If you do not want to be insulted, do not insult others.

2. Apologize when you make mistakes. When you hurt someone, make sure you try your best to apologize and also make repentance to Allah (subhanahu wa ta’ala), because when you hurt someone you are sinning at the same time.

3. Spread the ‘salam’ amongst those whom you know and those whom you do not know. As mentioned in a hadith, the salam increases our love for one another (as we saw in the above hadith narrated by Muslim).

4. Have mercy in your dealings with others, forgive them when they err, and Allah (subhanahu wa ta’ala) will have mercy on you.

5. Do not judge others based on their outer appearance. Remember the hadith about the prostitute who was promised Jannah and forgiven because she fed a dog that was about to die of thirst (Bukhari Vol. 4 : No. 538). Anyone can change and anyone can be forgiven because Allah’s (subhanahu wa ta’ala) mercy is unlimited.

6. Never think you are better than someone due to your skin color, appearance, weight, height, ethnicity, etc.

7. Do not walk amongst people with arrogance; people do not want to be friends with arrogant people.

It is reported that Prophet Muhammad (sal Allahu alayhi wa salam) said:

“By Allah, the Almighty, you (all) will not enter Jannah until you become true believers. And you will not become true believers until you like each other. Should I tell you about something, if you apply in your life, you will love one another? Spread the proper, meaningful and truthful greetings amongst each other.” (Muslim, 96)

Saturday, November 28, 2015

Isn't it that time?

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:

Teachings4.jpgHow will you be if you reach a time when you will see people who do not distinguish truth from falsehood, believer from unbeliever, trustworthy from treacherous, nor ignorant from knowledgeable, and neither recognize what is right nor censure what is wrong?
Ibn Battah, Al-Ibânah Al-Kubrâ 1:188.

After reporting this narration, Imâm Ibn Battah (d. 387H) said:
To Allâh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allâh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islâm and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allâh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

Note: Imam Ibn Battah was saying this during his time and currently we see much more of this behaviour. It seems as though accepting the falsehood of others amounts to “tolerance”, whether this is the falsehood of saying Allaah has a son, (Glorified He is from such a thing), or the deviated belief of the Shi’ah that Allaah became incarnate in ‘Ali (may Allaah be pleased with him). The Muslim does not accept false beliefs so that the people are pleased with him, rather he is more concerned with enjoining the good and forbidding the evil and more concerned with pleasing Allaah than the creation. It is said that the head of all good is Tawheed (Islamic Monotheism) and the head of all evil is Shirk (associating partners with Allaah in His Lordship, Names and Attributes or right to be worshipped alone).

The Muslim strives in propagating the correct creed and if he sees falsehood or sin, he does what he can to stop it. He does not do what is practised today, by calling everyone his brother, whether they are Christian, Hindu or Pagan as Allaah said:
“But if they repent, perform As-Salat (Iqamat-as-Salat) and give Zakat, then they are your brethren in religion. (In this way) We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for a people who know.” {9:11}


“The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.” {49:11}

The Muslim should therefore be keen on seeking knowledge and asking Allaah to give him the ability to distinguish between truth and falsehood, to stay firm on the correct path; the path of those whom He has guided, not of those who have incurred His anger, nor of those who have gone astray.

Love in Teenage period

Simply it’s a joke which at the end either ends up like a joke or turns into an unexpected tragedy. Teenagers are usually influenced by the movies and soap operas. Eyes don’t believe, ears don’t accept what we see and hear the end results of ‘teenage love’. When some of them grow up and think about what they used to do, they feel like ‘I was so crazy and stupid idiot!’ whereas most of them when they are out of the phase of teenage, when they are reminded about their teenage, they feel guilty and cry because of the sadness they have inside their soul.

article-new-thumbnail-ehow-images-a02-06We should note that the stage of teenage is the most dangerous stage that a person goes through, because during this stage there are many physical, mental, emotional and sexual changes and the shaytaan is keen to tempt a person during this stage by whatever means and methods he can. We must not forget that on the day of judgement Allaah will ask two questions, what did you do with your life and what did you do with your youth (teenage plus)? So your youth is not something which you can invest in whatever you want, it has a purpose!

Those teenagers who take their teenage period like a joke and a free space where they can do whatever they want in this period, they really do everything and end up with nothing. There is nothing which they lack in this period, full support of parents, pocket money, a vehicle or at least a bicycle, trendy clothes and latest footwear, parent’s love and care, freedom and free will, 24×7 on GPRS with anyone you wish, imitate any actor or hero you wish and last but not the least, be anyone you wish and with anyone you wish. This is the period when most of the parents think that there children are too small to do bad thing, so they get a clear way before them. Girls wear any type of dress and boys hangout with anyone they wish. As long as they are getting best marks in their exams, parents will not interrupt their lives. This is alarming! Don’t allow Justin bieber and Shakira up-bring your children for Allaah’s sake! I wish parents wake up from their deep sleep and get some healthy time from their household fight so that they can up-bring their children for their betterment of the afterlife!

Friday, November 27, 2015

Roughness Leads to Disunity

Roughness is a dispraised attribute that implies bad manners. It causes disunity and estrangement among people and severs that which Allaah The Almighty ordered to be maintained. Moreover, it has destroyed many households and separated many families. Many people who may love each other have nonetheless been afflicted with roughness and alienation due to harsh tempers, ill treatment and a lack of gentleness in tackling matters.

1377385315_189604.jpgRoughness may be innate or acquired, and both are bad. A true believer immediately sets himself aright by avoiding the causes and forms of roughness. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Whoever lives in the desert will become rough.” [Ahmad and At-Tirmithi, At-Tirmithi - Hasan Saheeh] This means that if a person inhabits the desert, his nature will become coarse, as man adopts the characteristics of his environment. In other words, Westerners are rougher than Easterners, and the dwellers of deserts and herders of camels are rougher than others.

It was narrated on the authority of Ibn Mas‘ood may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ”[True] belief is over there [and he pointed with his hand towards Yemen], while roughness and harshness are the qualities of those who own a great number of camels and drive them [noisily] behind their tails [to the direction] where the two horns of Satan will appear [in the direction of] the tribes of Rabee‘ah and Mudhar.” [Al-Bukhaari and Muslim]

It was also narrated on the authority of Abu Bakr may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Bashfulness is from faith, and faith leads to Paradise. Foulness is from roughness, and roughness leads to Hell.” [At-Tirmithi and Ibn Maajah, At-Tirmithi - Hasan Saheeh]

Everything Has a Share of Its Name

It is noticeable that there is an obvious relationship between things and their names, between man and the world around him, and between man and the nature of his profession. Pediatricians, for example, may differ from surgeons; the disposition of soldiers and troops may differ from that of others, although a person is not allowed to justify his roughness as a product of his nature, environment or work. It is said that people did not disobey Allaah The Almighty except due to false justifications.

The Quran Disparages Roughness

There are many texts that dispraise and warn against roughness. Allaah The Almighty Says (what means):
• {So by Mercy from Allaah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you.} [Quran 3:159]
• {Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing.} [Quran 6:43]
• {So is one whose breast Allaah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then, woe to those whose hearts are hardened against the remembrance of Allaah. Those are in manifest error.} [Quran 39:22]
• {Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allaah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.} [Quran 57:16]

The Sunnah Forbids Roughness

Like the Quran, the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) forbade roughness. It was narrated on the authority of Abu Moosa Al-'Ash‘ari may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Exalting Allaah The Almighty involves showing honor to a grey-haired Muslim and to a person who memorizes the Quran without acting extravagantly or roughly, and by showing honor to a just ruler.” [Abu Daawood, Al-Albaani - Hasan] In another Hadeeth which mentions the Hour, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “When the naked, barefooted and rough people become heads of people, this is a sign of the Hour.” [Ahmad, Al-Bukhaari and Muslim]

It was also narrated on the authority of ‘Aa’ishah may Allaah be pleased with her that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “The most hated person in the sight of Allaah is the most quarrelsome person.” [Al-Bukhaari and Muslim] The quarrelsome one is he who behaves wickedly when he quarrels.

Also, it was narrated on the authority of Abu Hurayrah may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Do not speak foul words, do not give your backs to one another [i.e., boycott or bear enmity towards one another], do not spy on one another, and do not override the sales transactions of one another, and be, O slaves of Allaah, brothers.” [Muslim]

It was also narrated on the authority of Abu Ayyoob Al-Ansaari may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “It is not permissible for a Muslim to desert his brother for more than three nights [where] when they meet, one turns away and the other turns away; and the best of the two is the one who greets the other first.” [Al-Bukhaari and Muslim]

What the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) forbade us from in this Hadeeth is certainly an aspect of roughness. Similarly, it was narrated on the authority of Abu Hurayrah may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “It is not permissible for a Muslim to desert his brother for more than three nights; whoever deserts and then dies will enter Hell.” [Abu Daawood, Al-Albaani - Saheeh] Additionally, it was narrated on the authority of Abu Khiraash As-Sulami may Allaah be pleased with him that he heard the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) saying: “If a person deserts his brother for more than a year, this is considered as if he has shed his blood.” [Abu Daawood, Al-Albaani - Saheeh]

Finally, it was narrated on the authority of Sahl ibn Sa‘d may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “A believer harmonizes with people and they harmonize with him; and there is no good in a person who neither familiarizes nor is familiarized.” [Ahmad, Al-Albaani - Saheeh and it meets the conditions stipulated by Muslim]

Allaah The Almighty, the angels and mankind, in general, hate roughness and harshness. A believer, therefore, should avoid violence, harshness, frowning, recklessness, ill treatment, undutifulness to parents and ill thoughts. He should have gentleness, mercy, righteousness, compassion and forbearance. Purification of the soul precedes beautifying it.

A Muslim should strive hard to stay away from the causes and forms of violence. Allaah The Almighty Says (what means):
• {He has succeeded who purifies it, And he has failed who instills it [with corruption]} [Quran 91:9-10]
• {And those who strive for Us - We will surely guide them to Our ways. And indeed, Allaah is with the doers of good.} [Quran 29:69]

A slave should resort to Allaah The Almighty and supplicate to Him - perhaps Allaah The Almighty will guide him to follow the example of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the most gentle of all people; he was a smiling person and would maintain the ties of kinship, help the weak, support the destitute, serve guests generously and assist those afflicted with calamities. Allaah The Almighty never fails a person who adopts such a behavior, as Khadeejah the mother of the believers may Allaah be pleased with her stated.

Let us adopt the manners of the believers, for a believer is simple, accessible and easy. He submits to the truth, harmonizes with people and people harmonize with him. Conversely, there is no good in a person who is rough and harsh: a person who does not harmonize with people, nor do they harmonize with him.

Hope – the Most Sublime Rank for the Followers

Let us talk about hoping for Allah's mercy. The believers’ relationship with their Lord is characterized both by fear and hope, such that the former deters them from sins and disobedience, whereas the latter drives them towards good deeds.

1377383316_189601.jpgIbn Al-Qayyim may Allaah have mercy upon him said:

“Hoping for the reward of Allah is one of the most supreme and honorable ranks of one who pursues the right path. Allah The Almighty praises those [who do that], when He Says (what means): {There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.} [Quran 33:21] It was also narrated in a Hadeeth Qudsi, that Allah The Almighty Says: ‘O son of Adam, If you supplicate to Me, expecting My forgiveness, I will forgive you however great or many your sins may be.’ When a person has hope, it means that he or she is bound and attached to these names of his or her Lord: “The Benevolent, The Beneficent”. The more one knows Allah The Almighty, His names, attributes and the dominance of His mercy over His wrath, the more his or her hope increases [in Him]. Had it not been for hope, the servitude of the heart and organs [to Allah] would have ceased, and monasteries, churches, synagogues and mosques, where the name of Allah is frequently mentioned, would have been demolished. If not for the spirit of hope, [our] limbs would not have performed acts of obedience, and neither would the ships of good deeds have sailed in the seas of will without its pleasant breeze.”

Similarly, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “If a believer [truly] knew of the punishment of Allah, no one would expect His Paradise. Equally, were a disbeliever to know of the [actual] mercy of Allah, none would despair of His Paradise.” ‘Abdullaah ibn Mas‘ood, may Allah be pleased with him, remarked, “The most encouraging verse in the Quran is in the Chapter Az-Zumar (The Groups); Allah The Almighty Says (what means), {Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."} [Quran 39:53]”

One of those who visited Maalik ibn Anas may Allaah have mercy upon him during the night in which he died, asked him, “O Abu ‘Abdullaah, how do you find yourself?” He may Allaah have mercy upon him answered, “I do not know what to say to you except that you will soon see [aspects] of the clemency of Allah that you have never expected.”

Glory be to Allah The Almighty! If those who turn away from Him only know how He waits for their return and how Merciful He is to them, they will long for Him enormously. Indeed, if this is His will towards such people, how will He be to those who draw near to Him? ‘Abdullaah ibn Al-Mubaarak approached Sufyaan Ath-Thawri may Allaah have mercy upon them both, on the night of [standing in] ‘Arafah, and found him kneeling [in prayer], as his eyes overflowed with tears; he asked, “Who is the worst person in this gathering [in the plains of ‘Arafah]?’ Sufyaan Ath-Thawri may Allaah have mercy upon him replied: “Whoever thinks that Allah will not forgive their sins [i.e., of the people who are present].’”

On a similar night, Al-Fudhayl ibn ‘Iyaadh may Allaah have mercy upon him observed people’s glorification [of Allah The Almighty] and their crying, so he asked those around him: “If those people went to a man and requested one-sixth of a dirham from him, would he let them return empty-handed?” When they replied in the negative, he commented: “By Allah, pardoning is easier for Allah than [that].” Therefore, I implore Allah The Almighty, seeking His forgiveness, knowing fully that He absolves and forgives; even if people’s sins are great, they are minor in comparison to His mercy.

Hence, a slave should have much hope in Him, especially when he or she is on the verge of death. Allah The Almighty Says, as narrated in a Hadeeth: “I am [to him or her] as My slave thinks of Me.” That is why, perhaps, when Waathilah ibn Al-Asqa’, may Allah be pleased with him, went to see Yazeed ibn Al-Aswad may Allaah have mercy upon him as he lay dying, he asked him, “What is your expectation about Allah?” The latter replied: “My sins have brought me to the brink of ruin, but I hope for the mercy of Allah.” So, Waathilah, may Allah be pleased with him, [happily] exclaimed “Allah is The Greatest”, and then said, “I heard the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) say: ‘Allah The Almighty Says: ‘I am as My slave thinks of Me, so let him think of Me what he wants’.’” For the same reason, when Sulaymaan At-Taymi may Allaah have mercy upon him was dying, he instructed his son: “O Mu‘tamir, talk to me about exemptions [in Islam], so that I may meet Allah while having good expectations of Him.”

Hope prompts one to do good deeds

It is witnessed as a reality in life that many neglect good deeds and dare to commit evil and sins, claiming that they trust in the mercy and forgiveness of Allah The Almighty. Undoubtedly, this is a misunderstanding of the true meaning of hope. The words of Al-Hasan Al-Basri may Allaah have mercy upon him are applicable to such people mentioned above; he says: “There are people whose confidence in forgiveness diverts them from doing what is moral, so much so that they die with no virtues. They proclaim: ‘we have good expectation of Allah’. Surely, they are liars, for if they had hope [in Him], they would have done good [to support their claim].”

Allah The Almighty is indeed the most Forgiving, Ever Merciful; however, I would like to draw your attention, dear reader, to the subtle meaning embedded in the verse (which means): {Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.} [Quran 2:218]. Contemplate how this verse alludes to these people hoping for the mercy of Allah The Almighty alongside doing those great noble deeds.

Dear Muslim, let us, then, do good and repent from our sins and evil which we have committed. Let us repeat the words of Mahmood Al-Warraaq may Allaah have mercy upon him: “O Allah, I have much hope in Your forgiveness and You [alone] manage my affairs. I have concealed my secrets from my relatives and others; You are the only One to Whom I disclose them as I am confident that You will veil them. O Allah! Do not fail me on the Day of Resurrection when all hidden matters will be exposed. O Allah, do not reveal my secrets before people; Your protection will provide me with an argument [for my forgiveness], even though I have no basis for contention or a real excuse.”

Thursday, November 26, 2015

When parents go against their Fitrah (natural inclination)

These are the times of fitan (overwhelming abnormalities) because people are going against the fitrah (inertness, natural inclination). What will you say if you see horses eating flesh? That is a disgusting thing because horses are not among the wild animals but they only chew herbs. We know how wild animals like lions and tigers are trained in the circus, experts put their head inside the mouth of lion but it does not eat or harm them because they have changed the fitrah of wild animals with training etc.

Teachings3.jpgAs media (TV, mobiles, internet) became the basic necessity in every household, those people who control the media (experts), they changed the fitrah of the people in a global level. They tell you its modern to wear baggy, you wear baggy. They tell you wear tight clothes, you wear tight clothes. They tell you wear heels, you wear heels until you became their puppet without you even realising. They manipulated the mindset of parents against their children and the vice versa with programmed programs. But we cannot blame media for everything which is happening, no. We have a responsibility in an individual level and in a collective level. We forgot our responsibility of taking care of the honor of the lives of the Salaf al-Saalih, indeed there is no doubt in it.

Similarly, Allaah entrusts human parents their children and they used to become happy when children were happy and used to support them in good when they were lost. Indeed these are the times of abnormalities. Nowadays parents especially mothers, when she sees her daughter is enjoying and living happily with her husband, she becomes jealous and a sense of envy and evil eye happens because the mother is unhappy with her husband so she envies her own daughter.

The most common thing is when a mother envies her own married son. That is indeed more disgusting. A complete sense of hatred, envy and competition begins when she sees her own son happy with his wife. She becomes so much jealous that she starts to tease, taunt and create trouble for her son’s wife. So much so that she poisons her own son’s mind against his wife. But the son who knows and observes who is trying to manipulate whose mind against whom, will understand and catch this trick of his mother.

As the scholars of Islaam state, it is not permissible for a mother to incite her daughter or her son against her husband or his wife and spoil the good relationship between them. These actions of the mother are evil deeds which are not acceptable in Islaam, and they bring the threat of sin and punishment from Allaah. Please go back to the authentic Islaamic values, go back to your fitrah! May Allaah save us from this humiliating sin and punishment!

Monday, November 23, 2015

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.’


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.

Sunday, November 22, 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.


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.


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.


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.


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:


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.


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


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.


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.


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

Who is most entitled to lead the funeral prayer over the deceased?

If the deceased appointed someone to lead the funeral prayer for him after his death, does he take precedence over the imam of the mosque in that case?

fatwa2.jpgPraise be to Allah.

The one who is most entitled to lead the funeral prayer over the deceased is the imam of the mosque, whether or not the deceased left instructions that a particular person lead the funeral prayer over him. If the imam of the mosque gives up that right and allows the one whom the deceased had named to lead the prayer, there is nothing wrong with that. But if he holds onto his right, then he has the right to do so, because of the hadeeth of Abu Mas‘ood al-Ansaari (may Allah be pleased with him), in which it says: “…No man should lead another man in prayer in his place of authority, or sit in his place of honour in his house, without his permission.”

It was narrated that Saalim ibn Abi Hafsah said: I heard Abu Haazim say: I was present on the day al-Hasan ibn ‘Ali died, and I saw al-Husayn ibn ‘Ali poking Sa‘eed ibn al-‘Aas in the shoulder and saying: Go forward (to lead the prayer); were it not that it is Sunnah, you would not be asked to go forward.”

Saalim is da‘eef (i.e., a weak narrator), but a similar report was narrated by an-Nasaa’i and Ibn Maajah with another isnaad from Abu Haazim. Ibn al-Mundhir said in al-Awsat: There is no hadeeth of a higher category concerning this matter apart from this, because the funeral of al-Hasan was attended by a large number of the Sahaabah and others.

End quote from Talkhees al-Habeer, 2/88 by al-Haafiz Ibn Hajar (may Allah have mercy on him).

It says in Fath al-Qadeer (2/117): The one who is most entitled to lead the funeral prayer for the deceased is the ruler, if he is present, because giving anyone else precedence over him is a kind of disrespect towards him. If he is not present, then the qaadi (judge) should lead the prayer, because he is in a position of authority. If he is not present then the imam of the neighbourhood should lead the prayer, because the deceased accepted him (as imam) when he was alive. Next in order of preference comes the next of kin… End quote.

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

If the deceased had left instructions that a particular person should offer the funeral prayer for him, does this person take precedence over the regular imam?

He replied: The regular imam is more entitled to offer the funeral prayer than the one whom the deceased had requested, because the Prophet (blessings and peace of Allah be upon him) said: “No man should lead another man in prayer in his place of authority”, and the imam of the mosque is the person of authority in his mosque.

End quote from Majmoo‘ al-Fataawa, 13/137

And Allah knows best.

Islam Q&A

Saturday, November 21, 2015

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: (]

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.


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.


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.


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

Friday, November 20, 2015

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

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.”


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

Thursday, November 19, 2015

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:


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.


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.

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