July 7, 2008
It is not permissible to go to soothsayers and fortune tellers, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.” Narrated by Muslim (2230).And he (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a menstruating woman or with a woman in her back passage, or goes to a fortune teller and believes what he says, has disbelieved in that which Allaah revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Abu Dawood (3904), al-Tirmidhi (3904) and Ibn Majaah (936); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
The kufr mentioned in the hadeeth is to be understood in the sense of minor or lesser kufr, according to many scholars, unless he believes that the witch or soothsayer has knowledge of the unseen or he believes his claims to have knowledge of the unseen. Read the rest of this entry »
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July 5, 2008
1) They are all listed in a single hadith. This hadith is reported by Tirmidhi and is weak for the following reasons:
- The list is mudraj from one of the narrators according to the expert traditionalists as stated by Ibn Kathir, ibn Hajar, and al-San’ani.
- All the most reliable narrators make no mention of it
- It is missing many Names which are mentioned in the Quran or authentic ahadith
- Some of the Names mentioned in this particular hadith are not mentioned elsewhere and/or are highly disputed.
It has been judged weak by many ?ad?th scholars such as al-Tirmidhi himself, al-Nawawi, ibn Hajar, ibn Taymiyyah, ibn al-Qayyim, ibn Kathir, al-San’ani and others.
2) Reciting these names in certain combinations will produce certain results.
- This practice has no basis in any hadith, not even a weak one.
- This goes against the way of the Quran and the way of the Prophet (sal-Allahu ‘alayhi was-Sallam) which is to make dua with these Names.
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July 5, 2008
“Indeed, Allah has Ninety-Nine Names, one hundred less one, whoever enumerates (ahsaaha) them shall enter Paradise” [Agreed Upon]. Some narrations add: “… and He is Witr, and loves the Witr.” Read the rest of this entry »
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July 5, 2008
Allah’s Names are Derived Only From Texts.
The worst crime is to speak about Allah without knowledge.
“Say: All that my Lord has forbidden is: shameful deeds, whether open or secret; sins and oppression without right, and that you should say about All?h that of which you have no knowledge.” [7:33]
It is a plot of Shaytaan. Read the rest of this entry »
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June 24, 2008
And to Allah belong the Most Beautiful Names, so invoke Him by them. And leave [the company of] those who practice deviation [ilhad] concerning His Names. They will be recompensed for what they have been doing. [7:180]
Linguistically, ilhad is to incline, to turn aside. It is used in this and other contexts to denote inclining towards some falsehood.
Thus, ilhad concerning All?h’s Names is to deviate from the correct beliefs concerning them.
Ilhad in Allah’s Names can be divided into the following categories (Refer to: ibn `Uthaymin, Sharh al-Wasitiyyah (1/119-123)):
- To reject Allah’s Names or some of them
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To derive names for All?h that do not befit him, such as “Father.”
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To deny (ta`til) or distort their meanings (tahrif, ta’wil), or claim they have no meaning (tafwid).
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To consider them to be like human attributes (tajsim, tamthil, tashbih).
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To name idols or other beings with the names of Allah or their derivatives, such as al-`Uzza from al-`Aziz, al-Manat from al-Mannan, etc.
Having understood the categories of deviation in belief concerning Allah’s Names, we can better understand the true way of understanding them, the way of Ahl al-Sunnah.
Towards the beginning of al-`Aqidah al-Wasitiyyah, Shaykh al-Islam ibn Taymiyyah states:
One aspect of faith in Allah is to believe in those Attributes with which He has described Himself in His Noble Book (al-Quran) and those Attributes with which His Messenger Muhammad (sal-Allahu ‘alayhi was-Sallam) has described Him, without distortion (tahrif), denial (ta`til), modality (takyif), or likeness [to the creation] (tamthil). Rather, they (Ahl al-Sunnah) believe concerning Allah that “There is nothing like unto Him, and He is the Seeing, the Hearing.” [42:11]
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June 17, 2008
The names of Allaah, insofar as they are applied only to Him – fall into two categories: Read the rest of this entry »
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June 17, 2008
Making fun of the beard or clothes whose length etc. is in accordance with the Sunnah or other aspects of the Sunnah makes a person a kaafir, if he knows that this was proven from the Prophet (peace and blessings of Allaah be upon him), because he is thereby making fun of the words and actions of the Prophet (peace and blessings of Allaah be upon him). In this case he is opposing the Prophet (peace and blessings of Allaah be upon him) and making fun of his Sunnah, and the one who makes fun of the Sunnah and knowingly mocks things that are proven to be part of the Sunnah is not a Muslim.
Allaah says (interpretation of the meaning):
“Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’
Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]
If a person is called to observe one of the rulings of Islam and says that piety is in the heart but he does not follow the shar’i ruling, he is an evil liar. For faith includes both words and deeds, it is not simply the matter of what is in the heart. This view is the same as that of the evil innovators of the Murji’ah who restricted faith to the heart and said that it had nothing to do with outward actions. Moreover, if the heart is sound and filled with faith, that will be manifested in a person’s actions. The Prophet (peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. Indeed it is the heart.” (Narrated by al-Bukhaari, 52; Muslim, 1599). And he also said: “Allaah does not look at the outward appearance or wealth of any one of you; rather he looks at your hearts and deeds.” (Narrated by Muslim, 2564)
Whatever the case, these words of those who stubbornly refuse to follow the truth and carry out the commands of Islam is a sign of their lack of faith by means of which they want to stop those who seek to call them to Islam and advise them.
Sheikh Muhammed Salih Al-Munajjid
Islam Q&A
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June 17, 2008
Prayers should not be offered in mosques in which there are graves. The graves should be dug up and the remains transferred to the public graveyards, with each set of remains placed in an individual grave as with all other graves. It is not permissible for graves to be left in mosques, whether that is the grave of a wali (“saint”) or of anyone else, because the Messenger (peace and blessings of Allaah be upon him) forbade that and warned against that, and he cursed the Jews and Christians for doing that. It was narrated that he (peace and blessings of Allaah be upon him) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” ‘Aa’ishah (may Allaah be pleased with her) said, “He was warning against what they had done.” Narrated by al-Bukhaari, 1330, Muslim, 529.
And when Umm Salamah and Umm Habeebah told him about a church in which there were images, he (peace and blessings of Allaah be upon him) said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Saheeh, agreed upon. Al-Bukhaari, 427; Muslim, 528)
And he (peace and blessings of Allaah be upon him) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from Jundab ibn ‘Abd-Allaah al-Bajali). So the Prophet (peace and blessings of Allaah be upon him) forbade taking graves as places of worship and he cursed those who do that, stating that they are the most evil of mankind. So we must beware of that.
It is known that everyone who prays at a grave is taking it as a place of worship, and whoever builds a mosque over a grave has taken it as a place of worship. So we must keep graves far away from the mosques and not put graves inside mosques, in obedience to the command of the Prophet (peace and blessings of Allaah be upon him) and so as to avoid the curse issued by our Lord against those who build places of worship over graves, because when a person prays in a mosque in which there is a grave, the Shaytaan may tempt him to call upon the deceased or to seek his help, or to pray to him or prostrate to him, thus committing major shirk; and because this is the action of the Jews and Christians and we are obliged to differ from them and to keep away from their ways and their evil actions. But if the graves are ancient and a mosque was built over them, then it should be knocked down, because this is an innovated thing, as was stated by the scholars, and so as to avoid the means that may lead to shirk. And Allaah is the Source of strength.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al Shaykh Ibn Baaz 10/246.
(Islam Q&A)
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June 17, 2008
Shaykh Muhammad ibn ‘Uthaymeen said:
“Shirk is of two types, major shirk which puts a person beyond the pale of Islam, and lesser shirk.”
The first type, major shirk, is “Every type of shirk which the Lawgiver described as such and which puts a person beyond the pale of his religion” – such as devoting any kind of act of worship which should be for Allaah to someone other than Allaah, such as praying to anyone other than Allaah, fasting for anyone other than Allaah or offering a sacrifice to anyone other than Allaah. It is also a form of major shirk to offer supplication (du’aa’) to anyone other than Allaah, such as calling upon the occupant of a grave or calling upon one who is absent to help one in some way in which no one is able to help except Allaah.
The second type is minor shirk, which means every kind of speech or action that Islam describes as shirk, but it does not put a person beyond the pale of Islam – such as swearing an oath by something other than Allaah, because the Prophet (peace and blessings of Allaah be upon him) said that whoever swears an oath by something other than Allaah is guilty of kufr or shirk.”
The one who swears an oath by something other than Allaah but does not believe that anyone other than Allaah has the same greatness as Allah, is a mushrik who is guilty of lesser shirk, regardless of whether the one by whom he swore is venerated by people or not. It is not permissible to swear by the Prophet (peace and blessings of Allaah be upon him), or by the president, or by the Ka’bah, or by Jibreel, because this is shirk, but it is minor shirk which does not put a person beyond the pale of Islam.
Another type of minor shirk is showing off, which means that a person does something so that people will see it, not for the sake of Allaah.
The ways in which showing off may cancel out acts of worship are either of the following:
The first is when it is applies to an act of worship from the outset, i.e., the person is not doing that action for any reason other than showing off. In this case, the action is invalid and is rejected, because of the hadeeth of Abu Hurayrah which was attributed to the Prophet (peace and blessings of Allaah be upon him), which says that Allaah said, “I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.”
(Narrated by Muslim, Kitaab al-Zuhd, no. 2985)
The second is when the showing off happens later on during the act of worship, i.e., the action is originally for Allaah, then showing off creeps into it. This may be one of two cases:
The first is when the person resists it – this does not harm him.
For example, a man has prayed a rak’ah, then some people come along during his second rak’ah and it occurs to him to make the rukoo’ or sujood longer, or makes himself weep, and so on. If he resists that, it does not harm him, because he is striving against this idea. But if he goes along with that, then every action which stemmed from showing off is invalid, such as if he made his standing or prostration long, or he made himself weep – all of those actions will be cancelled out. But does this invalidation extend to the entire act of worship or not?
We say that either of the following must apply:
Either the end of his act of worship was connected to the beginning (with no pause); so if the end of it is invalidated then all of it is invalidated.
This is the case with the prayer – the last part of it cannot be invalidated without the first part also being invalidated, so the whole prayer is invalid.
Or if the beginning of the action is separate from the end of it, then the first part is valid but the latter part is not. Whatever came before the showing off is valid, and what came after it is not valid.
An example of that is a man who has a hundred riyals, and gives fifty of them in charity for the sake of Allaah with a sound intention, then he gives fifty in charity for the purpose of showing off. The first fifty are accepted, and the second fifty are not accepted, because the latter is separate from the former.”
Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, and al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, vol. 1, p. 114, 1st edition
(Islam Q&A)
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June 17, 2008
Sheikh Muhammad b. `Abd Allah al-Qannâs
Abû Hurayrah relates that the Prophet (peace be upon him) said: “There are no such things as omens. A favorable auspice is the best there is.”
They asked: “So what is a favorable auspice?”
The Prophet (peace be upon him) replied: “A good word that one of you hears.” [Sahîh al-Bukhârî (5754) and Sahîh Muslim (2223)] Read the rest of this entry »
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