Priority to make up for missed days of Ramadan over fasting the six days of Shawwal – alifta
Fatwas > Shawwal Fatwas > Priority to make up for missed days of Ramadan over fasting the six days of Shawwal
It is prescribed to give priority to make up for missed days of Ramadan over fasting the six days of Shawwal
Q: Is it permissible to observe Sawm (Fasting) for six days in Shawwal before making up for the missed days of the previous month of Ramadan?
A: Scholars differ regarding this issue; however, the soundest opinion is that it is prescribed to give precedence to observing Sawm of the missed days of Ramadan over the six days of Shawwal and other supererogatory Sawm, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih [Authentic Hadith Book]) If one chooses to observe Sawm of the six days of Shawwal first, it will not be considered as one who fasts these six days after fasting all of Ramadan, but after some days of Ramadan. Making up for the missed days of Ramadan is a Fard (obligatory act of worship) while fasting the six days of Shawwal is voluntary, and a Fard is more important to fulfill. May Allah grant us success!
Q: I was unable to fast during Ramadan due to post-partum bleeding. I became ritually pure during the days of ‘Eid and I really wish to fast the six days of Shawwal. Is it permissible for me to fast these days and then begin making up the missed days of Ramadan? Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar). May Allah guide you to all goodness!
A: It is prescribed to first make up for the missed days of fasting in Ramadan, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih) Thus, the Prophet (peace be upon him) clarified that fasting six days of Shawwal comes after fasting Ramadan. It is your duty to start by making up for your missed days of fasting, even if you miss fasting the six days of Shawwal, for the previous Hadith. Moreover, Fard (obligatory act of worship) take precedence over Nafl (supererogatory act of worship). May Allah guide us all to success!
Source: Islamic Research Journal
Ruling on the Call for Rapprochement between Religions (Islam – Christianity – Judaism) – Alifta
The second question of Fatwa no. 7807
Q 2: Is the call for rapprochement between religions (Islam – Christianity – Judaism) a legitimate one? Is it permissible for a Muslim believer to support it? I heard that this is done by some scholars in Al-Az-har and other Islamic institutions. Is the call for rapprochement between Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and the Shiites, Druze, Al-Isma`iliyyah, Al-Nusayriyyah and such sects useful for Muslims? Is reconciliation between them possible, although all of these sects entail Shirk (associating others with Allah in His Divinity or worship), offense to the Messenger of Allah (peace be upon him), and hostility towards Islam and Ahl-ul-Sunnah wal-Jama`ah? Is this rapprochement permissible according to Shari`ah?
A: First: the roots of Iman (faith) which Allah has revealed to His Messengers in the Holy Books: Tawrah (Torah), Injil (Gospel), Zabur (Psalms), and the Qur’an; and which the Messengers Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus), and other Messengers (peace be upon them) called to, are all the same. The former ones of them told the latter about them; and the latter confirmed what the former said, even if they differed in the branches, each according to the circumstances of their own era and the benefit of the people at their time. This is the wisdom and mercy of Allah, as He says, The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Surah Al-Baqarah, 2: 285).
Allah also says, And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Nisa’, 4: 152).
Allah also says, And (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.”
Allâh said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”Then whoever turns away after this, they are the Fâsiqûn (rebellious: those who turn away from Allâh’s Obedience). Do they seek other than the religion of Allâh (the true Islâmic Monotheism – worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.” (Surah Al-‘Imran, 3: 81-83).
Allah also says, Say (O Muhammad صلى الله عليه وسلم): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob) and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)] and what was given to Mûsâ (Moses), ‘Isâ (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).” And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” (Surah Al-‘Imran, 3: 84-85).
After mentioning Ibrahim’s call for Tawhid (monotheism) and the Messengers who were contemporary with him, Allah says, They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad صلى الله عليه وسلم) who are not disbelievers therein. They are those whom Allâh had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’ân). It is only a reminder for the ‘Alamîn (mankind and jinn).” (Surah Al-An’am, 6: 89-90).
Allah also says, Verily, among mankind who have the best claim to Ibrâhîm (Abraham) are those who followed him, and this Prophet (Muhammad صلى الله عليه وسلم) and those who have believed (Muslims). And Allâh is the Walî (Protector and Helper) of the believers.” (Surah Al-‘Imran, 3: 68).
Allah also says, Then, We have sent the revelation to you (O Muhammad صلى الله عليه و سلم saying): “Follow the religion of Ibrâhîm (Abraham) Hanif (Islâmic Monotheism – to worship none but Allâh) and he was not of the Mushrikûn (polytheists, idolaters and disbelievers). (Surah Al-Nahl, 16: 123).
He also says, And (remember) when ‘Isâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. (Surah Al-Saff, 61: 6).
He also says, And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way.(Surah Al-Ma’idah, 5: 48).
It is authentically reported that the Prophet (peace be upon him) said, I am the nearest of all the people to ‘Isa ibn Maryam (Jesus, son of Mary) in this world and in the hereafter. All the prophets are paternal brothers; they have different mothers, but their religion is the same. Narrated by Al-Bukhari.
Second, The Jews and the Christians changed the words from their (right) places and carried out commands other than those given to them. Thus, they changed the principles of their religions and the rulings of Allah, such as the claim made by the Jews that ‘Uzayr is the son of Allah. They claim that Allah got tired from creating the heavens, the earth, and what is in between in six days, so He rested on Saturday. They also claim that they crucified ‘Isa (peace be upon him) and killed him. They consider hunting on Saturday legal, while Allah prohibits them from doing so. They also abrogated the Had (prescribed penalty) of Zina (adultery) for a married person.
They said, Truly, Allâh is poor and we are rich! They also said, Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty). In addition to other verbal and practical distortions made on purpose in following their own desires. The Christians also claim that ‘Isa (peace be upon him) is the son of Allah, and that he is another God besides Allah. They believe the Jews in their claim that they crucified and killed him. Each of them (i.e. the Jews and the Christians) claim that they are the children of Allah and His loved ones. They disbelieve in Muhammad (peace be upon him) and envy him, although they are supposed to believe and support him, in addition to other aspects of disgrace and discrepancies among them. Allah has told us a lot of their lies and distortions of the creeds and legislations that were revealed to them. He exposed them, and replied to them in the Qur’an saying, Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. And they (Jews) say, “The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.” Say (O Muhammad صلى الله عليه وسلم to them): “Have you taken a covenant from Allâh, so that Allâh will not break His Covenant? Or is it that you say of Allâh what you know not?” (Surah Al-Baqarah, 2: 79-80).
Allah also says, And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.” (Surah Al-Baqarah, 2: 111).
Allah also says, And they say, “Be Jews or Christians, then you will be guided.” Say (to them O Muhammad صلى الله عليه وسلم), “Nay, (we follow) only the religion of Ibrâhîm (Abraham), Hanîfa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh – see Surah al-Baqarah, 2: 105).”
Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” (Surah Al-Baqarah, 2: 135-136).
Allah also says, And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it. (Surah Al-‘Imran, 3: 78).
Allah also says, Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly, and because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” – but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise. (Surah Al-Nisa’, 4: 155-158).
Allah also says, And (both) the Jews and the Christians say: “We are the children of Allâh and His loved ones.” Say: “Why then does He punish you for your sins?” Nay, you are but human beings of those He has created(Surah Al-Ma’idah, 5: 18).
Allah also says, And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary) (Surah Al-Tawbah, 9: 30-31). Allah also says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).
There are countless examples of their distortion, contradictions, and disgrace. We only intend to mention some examples of their status as an answer to the question.
Third, according to what has been mentioned above, it is evident that the origin of religions legislated by Allah for the people is one, which needs no rapprochement. It is also evident that the Jews and the Christianshave distorted what was revealed to them from Allah, until their religions became false, Kufr (disbelief) and misguidance. Thus, Allah sent them His Messenger Muhammad (peace be upon him) as well as to all the nations so that he would reveal the truth that they had concealed, correct the ‘Aqidahs (creeds) and rulings they had distorted, and guide them to the right path.
Allah says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism). (Surah Al-Ma’idah, 5: 15-16).
He also says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things.(Surah Al-Ma’idah, 5: 19).
However, they turned away from him out of injustice and envy after knew the truth.
Allah says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).
He also says, And when there came to them (the Jews), a Book (this Qur’ân) from Allâh confirming what is with them [the Taurât (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allâh (for coming of Muhammad صلى الله عليه وسلم) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allâh be on the disbelievers. (Surah Al-Baqarah, 2: 89).
He also says, And when there came to them a Messenger from Allâh (i.e. Muhammad صلى الله عليه وسلم) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! (Surah Al-Baqarah, 2: 101).
He also says, Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence. A Messenger (Muhammad صلى الله عليه وسلم) from Allâh, reciting (the Qur’ân) purified pages [purified from Al-Bâtil (falsehood)]. (Surah Al-Bayyinah, 98: 1-2).
How can a sane person who knows about their insistence on falsehood and their extreme injustice in spite of their knowledge, and out of envy and following desires, how can anyone hope for rapprochement between them and the true Muslims?
Allah says, Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it? (Surah Al-Baqarah, 2: 75).
He also says, Verily, We have sent you (O Muhammad صلى الله عليه وسلم) with the truth (Islâm), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire. Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Say: “Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad صلى الله عليه وسلم) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper. (Surah Al-Baqarah, 2: 119-120).
Allah also says, How shall Allâh guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad صلى الله عليه وسلم) is true and after clear proofs had come unto them? And Allâh guides not the people who are Zâlimûn (polytheists and wrong-doers). (Surah Al-‘Imran, 3: 86).
If they are not considered more evil and hostile to Allah and to the believers than Mushrikun (those who associate others with Allah in worship), they are at least equal to them. Allah says to His Messengers about the Mushrikun, So (O Muhammad صلى الله عليه وسلم) obey you not the deniers [(of Islâmic Monotheism – those who belie the Verses of Allâh), the Oneness of Allâh, and the Messengership of Muhammad صلى الله عليه وسلم] They wish that you should compromise (in religion out of courtesy) with them: so they (too) would compromise with you.(Surah Al-Qalam, 68: 8-9).
He also says, Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship, “Nor will you worship that which I worship. “And I shall not worship that which you are worshipping. “Nor will you worship that which I worship. “To you be your religion, and to me my religion (Islâmic Monotheism).” (Surah Al-Kafirun, 109: 1-6).
A person who thinks of compromising between Islam, Christianity, and Judaism is like a person who tries to match two contradictory things; truth and falsehood; Kufr and Iman.
Fourth, if a person calls to declare a truce or a peace treaty between these sects in order to spare the blood of people, avoid wars, enable people to earn their living, maintain the earth, call to the truth, and guide people to justice, it will be a great and noble purpose. However, the truth should be protected, and this should not be done at the expense of Muslims. The participants may adulate the Mushrikun and give up some of the rulings ordained by Allah or some of their dignity. On the contrary, they should keep their self-respect and stick to the Qur’an and the Sunnah of their Prophet (peace be upon him), in obedience to the way of the Qur’an and following the Messenger (peace be upon him).
Allah says, But if they incline to peace, you also incline to it, and (put your) trust in Allâh. Verily, He is the All-Hearer, the All-Knower.(Surah Al-Anfal, 8: 61).
Allah also says, So be not weak and ask not for peace (from the enemies of Islâm) while you are having the upper hand. Allâh is with you, and He will never decrease the reward of your good deeds. (Surah Muhammad, 47: 35).
The Prophet (peace be upon him) applied this practically when he concluded a peace treaty with Quraysh in the year of Al-Hudaybiyah, with the Jews in Al-Madinah before the Battle of Al-Khandaq (the Trench) and the Battle of Khaybar, and with the Christians of Rome in the Battle of Tabuk. This had the greatest impact and the most wonderful results; peace spread, lives were saved, the truth prevailed in the world, people embraced Islam in crowds, and everyone began to work for the benefit of this world and the Hereafter. Thus, the result was prosperity, power, and the spread of Islam and peace.
History and reality are the strongest proof of this for the impartial and sane people who are free from fanaticism and sophistry. Therein is indeed a reminder for those who have a heart or listen heedfully. Allah is the One Who guides to the straight path. He is Sufficient for us, and He is the Best Disposer of affairs.
Fifth, Druze, Al-Nusayriyyah, Al-Isma`iliyyah and those who follow them such as Babists and Baha’is have manipulated the religious texts; legislated for themselves what Allah has not permitted for them; and imitated the Jews and the Christians in their distortions out of following the desire imitating the first leader of Fitnah (trial):`Abdullah ibn Sab’ Al-Himyary, the head of Ibtida’ (heresy), misguidance, and spreading conflict among the Muslims. His evil spread widely; many sects were deceived by him, so they turned to Kufr after having embraced Islam; and controversy spread among Muslims. Thus, the call for rapprochement between such sects and the Muslims is useless and futile, as they resemble the Jews and the Christians in their misguidance, Kufr, envy towards the Muslims and conspiring against them, even if their ways and intentions are different. Thus, they apply the same policy of the Jews and the Christians with the Muslims. For some reason, a group of Egyptian Azhari scholars attempted to make this rapprochement with the Iranian, Rafidi scholars of Qum after the Second World War.
Some of the sincere great scholars were deceived by this call, as their hearts were too pure and they were inexperienced in life. So, they issued a magazine called “Al-Taqrib”. However, the truth was uncovered soon after, and this call ended in failure. This is not strange, as the inclinations are different, the ideas are distinct, and the ‘Aqidahs are contrasting. There is no way to reconcile the contraries.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
Fatwas of the Permanent Committee>Group 1>Volume 2:
Al-`Aqidah (2)>Al-Wala’ wa Al-Bara’>Ruling on the call to rapprochement between religions
Wrong understandings Regarding some of the Rulings of Wudhu.
Translated by Abbas Abu YahyaMay 6, 2014
Translated by Abbas Abu Yahya
1 – Some people presume that it is not allowed to perform Wudhu whilst being uncovered!
The noble scholar AbdulAziz Ibn Baz said:
‘Covering ones private parts is not a condition in the correctness of Wudhu .’
[Fatawa Ibn Baz 10/101]
2 – Some people presume that if one precedes washing a limb from the left hand side before one from the right hand side then their Wudhu is not correct.
Imam Nawawi said:
‘The scholars are in consensus that preceding the right over that of the left from washing the hands and feet in Wudhu is a Sunnah, if it is opposed in washing [left before the right] then a virtue is missed out on but the Wudhu is correct.’
[Sharh Saheeh Muslim 3/160]
3 – Many people raise their finger whilst reciting the testification of Islaam after Wudhu.
‘Allaama Ibn Uthaymeen said:
‘I do not know of a foundation for this action.’
[Fatawa noor ala Darb 8/117]
4 – Some people think that if you touched some impurity that you have to repeat your Wudhu from the beginning!
‘Allaama Ibn Uthaymeen said:
‘Stepping upon impurities while it is moist does not invalidate the Wudhu, however, it is upon the person to purify that which it is obligatory to purify; meaning you only have to purify the place that was affected by the impurity.’
[Fatawa Ibn Uthaymeen 52/119]
6 – Many people find it difficult in themselves to wipe over socks which have holes in them.
‘Allaama Ibn Uthaymeen said:
‘It is permissible to wipe over socks which have holes in them and it is permissible to wipe over thin Khuff (leather socks), because many of the Companions were poor, and generally the poor have Khuff which have holes in them.
[Fatawa Ibn Uthaymeen 11/116]
7 – Some people wipe over socks which have pictures on them of those things which posses a soul.
‘Allaama Ibn Uthaymeen said:
‘It is not permissible to wipe over a sock which has a picture of an animal on it because wiping over the Khuff is an allowance and it is not allowed with sinning.’
[Fatawa Ibn Uthaymeen 11/116]
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his path.
 T.N. e.g. making Wudhu while having a shower.
Is it permissible for a women to travel without her mahram by plane, train etc? – Shaykh Saleh bin Muhammad al-Luhaydaan (حفظه الله).
Q.The individual is asking, is it permissible for a women to travel without a mahram by plane, train etc?
A.The shaykh said the Prophet (Sallaahu alayhi wa sallam) said (as reported in Sahih al-Bukhari & other than that).
It is not permitted for a female who believes in Allaah and the Last day to travel except with a mahram (male guardian).
When that statement was said by the Prophet (Sallaahu alayhi wa sallam) a man who was present stood and said yaa Rasoolillaah (‘O Messenger of Allaah), my wife has set upon a journey to perform hajj and I have been registered/ listed to fight in a particular war (jihaad). The Prophet (Sallahu alayhi wa sallam) said go and travel with your wife, so the individual went and travelled with his wife. So this was the order of the Prophet (Sallaahu alayhi wa sallam).
Notice what the Prophet (sallahu layhi wa sallam) said: it’s not permissible for a woman. He did not specify a young woman or a old woman, he said it’s not permissible for a woman. So this shows you any woman. Any and every woman. Whether she is old, whether she is young, whether people are attracted to her or not etc. Regardless of this it is still mandatory that she has a male guardian to travel with her.
Because of that the scholars say if a male guardian is not present for a woman then the hajj is not obligatory upon her. The hajj is not obligatory upon her. Allaah ta’baarak ta wa ta’aala says in the Qur’aan: verily it is mandatory for the people to migrate to the house, to make pilgrimage to the house. The scholars said if the woman does not have a mahram (male guardian) then she falls under the category that cannot perform the hajj.
Shaykh Saalih ibn Muhammad al-Luhaydaan (May Allaah preserve him) (Kitaab-ut-Tawheed Class 01.12.12) Riyadh.
General Advice on some of the Major Sins – Fatwas of Ibn Baz (رحمه الله)
General advice Some of the Major Sins
 Backbiting,  Tale-bearing,  Envy,  Injustice
From `Abdul-`Aziz ibn `Abdullah ibn Baz to those who see it of my Muslim brothers, may Allah grant me and them success in fulfilling what pleases Him, and keep us away from disobeying Him, Amen!
As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!), to continue:
I advise every Muslim to have Taqwa (fearing Allah as He should be feared) in all circumstances and guard his tongue from saying anything other than that which is useful, because Mubah (permissible) talk may lead to what is Haram (prohibited) or Makruh (reprehensible), and this is common among people, Allah the Exalted says: Not a word does he (or she) utter but there is a watcher by him ready (to record it). Allah (Exalted be He) also says: And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh). The Prophet (may Allah’s Peace and Blessings be upon him) also says in the Hadith agreed upon by Al-Bukhari and Muslim and narrated by Abu Hurayrah (may Allah be pleased with him): “He who believes in Allah and the Last Day should either utter good words or stay silent…”.
There are things that may be a topic of talks but should not be spoken and one should be warned against talking about them, for they could lead to major sins, which would lead to displeasing Allah and to His Punishment. These things have become commonly widespread in some communities:
That is talking about your brother or sister in a way that they would dislike, if they heard about it, whether it be talking about their body, family, character, actions, sayings or about their religion or life, or even talking ill about their clothes, home or car.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: Do you know what backbiting is? They (the Companions) said: Allah and His Messenger know best. Thereupon, he (the Prophet) said: Backbiting is talking about your brother in a manner which he does not like. It was said to him: What is your opinion, if I actually find (that failing) in my brother that which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, then you in fact, backbit him, and if it is not in him, it is a slander against him. Reported by Muslim.
Backbiting is Haram (prohibited), no matter what the reason behind it; whether it is to calm down rage, or to compliment those present and make conversation with them, or reconciling or courtesy of companions. Or to encourage others to speak or to envy others or just for fun, or to waste time or if a person speaks ill of others to make those present laugh. Allah the Exalted forbade this, and warned His slaves against it, He the Exalted says: O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who forgives and accepts repentance, Most Merciful.
In a Hadith by Abu Hurayrah (may Allah be pleased with him), the Prophet (peace be upon him) said: The Muslim is inviolable by his Muslim brother, with regard to his blood, wealth and honor. Reported by Muslim. He (peace be upon him) said in his final Khutbah (sermon) in his Farewell Hajj: Your blood, your properties and your honors are as sacred to one another as the sanctity of this day of yours in this month of yours in this town of yours. (Listen) Have I not conveyed Allah’s message to you? Reported by Al-Bukhari and Muslim. It is also narrated by Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) said: The worst kind of usury is indulging in evil talk about the honor of your Muslim brother. Reported by Al-Bazzar and Abu Dawud. The authentic Hadiths of the Prophet (peace be upon him) that refer to the prohibition of backbiting and warning against it are so many.
2- Among vices that should be avoided, kept away from and warned against is tale-bearing.
It refers to the act of transferring conversations from one person to another, or from one group to another, or from one tribe to another with the intention of causing corruption and driving people away from each other. It includes disclosing what people dislike no matter if the person reported, the person informed, or even others may dislike it. This act of disclosing may be done verbally, written, or by using code, or gestures regardless of the subject reported whether it is a saying or an action and whether it is a defect or imperfection in the person reported or not. A person must refrain from talking about what he knows or sees in people, unless there is some benefit to Muslims in transferring information or that it will eliminate evil.
Motives behind tale-bearing is either to cause evil to the person being spoken about or to show love to the person who is being informed, or to engage in ones advantages and disadvantages; all of which is forbidden. No one should believe rumor mongers; because a person who gossips is considered a Fasiq (someone openly and flagrantly violating Islamic law), whose Shahadah (testimony of faith) is rejected. Allah the Exalted says: O you who believe! If a Fâsiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, one must forbid him from doing so, advise him against it, and condemn the act, for Allah (Exalted be He) says: …enjoin (on people) Al-Ma‘rûf – (Islâmic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allâh, polytheism of all kinds and all that is evil and bad) One should dislike him for Allah’s sake and should not think negatively of his brother, who is being spoken about. He should think good of his brother, Allah (Exalted be He) says: O you who believe! Avoid much suspicion; indeed some suspicions are sins. The Prophet (peace be upon him) said: ‘Beware of suspicion, for it is the worst of false tales. Agreed upon its authenticity i.e. reported by Al-Bukhari and Muslim.
He should not spy on the person who was spoken about or defame his self by committing the same forbidden act that the gossiper committed by repeating the gossip which he heard.
The evidence for the prohibition of tale-bearing in the Qur’an and Sunnah (whatever is reported from the Prophet) are many; for example, Allah (Exalted be He) says: And (O Muhammad صلى الله عليه وسلم) obey you not everyone Hallaf Mahîn (the one who swears much and is a liar or is worthless). [Tafsir At-Tabari] A slanderer, going about with calumnies, Allah (Exalted be He) also says: Woe to every slanderer and backbiter. It is narrated by Hudhayfah (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) said: The story-teller will not enter Paradise (Agreed upon by Al-Bukhari and Muslim). Ibn Mas`ud (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: Should I inform you what slandering is? It is tale-carrying, which creates dissension amongst people. Reported by Muslim. Tale-bearing is one of the reasons of punishment in the grave, for Ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) passed by two graves and said: “These two people are being tortured not for a major sin (to avoid).” The Prophet (peace be upon him) then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends).” (Agreed upon by Al-Bukhari and Muslim)
Backbiting and tale-bearing are forbidden due to the damage they cause, the corruption between people and the divisions and chaos which it creates, igniting the fire of hatred, envy and hypocrisy, and eliminating all affection and fatality. Also causing quarrels and discord among brothers who were once close. It also involves lying, treachery, betrayal, deception and accusations of the innocent, which lead one to curse, abuse and insult. They are signs of cowardice, and pettiness and defect. In addition to this, the sinners who make these accusations will bear many sins, which will lead to the wrath of Allah, and indignation and painful punishment.
3- That which should be avoided and kept away from, a reprehensible trait, which is known as envy.
That is, a person wishing that a certain bounty and grace be removed from his brother in Islam, whether this grace and bounty is related to religion or is worldly. This is objecting to what Allah has destined and granted His slaves. This is injustice by the envious person to himself for his Iman (faith) is decreased due to this, causing calamities and concerns for himself, ruining him in a great way. Allah (Exalted be He) says: Or do they envy men (Muhammad صلى الله عليه وسلم and his followers) for what Allâh has given them of His Bounty?
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. Reported by Muslim. Abu Hurayrah (may Allah be pleased with him) also narrated that the Prophet of Allah (peace be upon him) said: Avoid envy, for envy devours good deeds just as fire devours fuel. Reported by Abu Dawud.
4- A person is also required to stay away from injustice, which is being unfair and legal misbehavior.
The biggest of these is Shirk (associating others in worship with Allah) of Allah (Glorified and Exalted be He) through violation and sins. Allah (Glorified and Exalted be He) says: And (remember) when Luqmân said to his son when he was advising him: “O my son! Join not in worship others with Allâh. Verily joining others in worship with Allâh is a great Zûlm (wrong) indeed. Allah (Glorified and Exalted be He) also says: And it is the disbelievers who are the Zâlimûn (wrong-doers).
This also includes taking other people’s property without the right to do so, or taking something from one’s land or attacking or abusing them, which is also a major sin and disobedience of Allah. This is – we seek refuge in Allah – a result of the darkness of ones heart, for if one’s heart was lit with the light of guidance, then he would have reconsidered, Allah (Glorified and Exalted be He) says: There will be no friend, nor an intercessor for the Zâlimûn (polytheists and wrong-doers), who could be given heed to. Allah (Exalted be He) also says: …and for the Zâlimûn (wrong-doers, polytheists and disbelievers in the Oneness of Allâh) there is no helper. Allah (Glorified and Exalted be He) also says: Consider not that Allâh is unaware of that which the Zâlimûn (polytheists, wrong-doers) do, but He gives them respite up to a Day when the eyes will stare in horror. Allah (Exalted be He) also says: And whoever among you does wrong (i.e. sets up rivals to Allâh), We shall make him taste a great torment. It is reported in Sahih (authentic book) Muslim, from Abu Dhar (may Allah be pleased with him) that the Prophet (peace be upon him) said: Allah (the Exalted) says: “O My servants, I have forbidden injustice upon Myself and have forbidden it for you, so do not wrong one another…” It is also narrated by Jabir (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Be on your guard against committing oppression, for oppression is a darkness on the Day of Recompense Likewise, `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them) narrated that the Prophet (peace be upon him) said: A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all that Allah has forbidden. (Agreed upon by Al-Bukhari and Muslim). These Hadiths and others with the same meaning are evident that one should be warned of injustice in matters related people, their honor, and property, due to the great evil and great corruption and their dire consequences. They also indicate the obligation of Tawbah (repentance to Allah) to Allah, the Exalted, of past sins and advising others to leave all that Allah has forbidden of injustice and all other sins.
May Allah grant me and you good attitude and good deeds and keep us away from bad deeds and attitudes! May He guide us to His Straight Path, for He is All-Gracious and The Generous.
May Allah’s Peace and Blessings be upon our Prophet Muhammad, his family, and Companions!
As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!).
Hanging supplications on the body as protection from the Jinn and devils – Fatwas of Nur `Ala Al-Darb
145- Ruling on hanging supplications on the body
Q: Is it permissible to hang some of the Du`a’s (supplications) which are mentioned in the Qur’an and Sunnah (whatever is reported from the Prophet) on the chest of a man or woman as protection for them from the Jinn (creatures created from fire) and devils?
A: This is not permissible whether it be from the Qur’an, Sunnah or anything else. This is called “Tama’im (amulets)”, “Jami`at” and “Hujub” and it is not permitted to wear or hang them. The Prophet (peace be upon him) said about this matter: <<Anyone who ties an amulet, may Allah not fulfill his aim; and anyone who ties a seashell, may Allah not give him peace>>. He (peace be upon him) also said: <<Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk (associating others with Allah in His Divinity or worship)>>. Ruqyah here is referring to any words recited that are unknown or involve Shirk or Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), they are absolutely prohibited! All amulets are prohibited, that is, what is written on a paper or parchment and placed in a piece of cloth or a bag and tied to a child or a sick person, these are all forbidden.
This prohibition applies even if the amulets are made of Words of the Qur’an or lawful Du`a’s, they are still forbidden, because the correct scholarly opinion is that all amulets are absolutely prohibited. However, there is greater prohibition regarding the amulets which are not made using Words of the Qur’an. The prohibition of the amulets made using the Qur’an is to close any of the doors which may lead to sin or Shirk, as a Muslim is obliged to stay away from these acts, so that they do not fall into what Allah (Exalted be He) has made Haram (prohibited). Allah has made lawful for His Servants the things which lead to happiness, well-being and protection. He did not make lawful that which will harm them; rather, He made lawful that which will bring well-being and happiness in this life and the Hereafter. Humans are not permitted to introduce a Bid`ah (innovation in religion); hanging these things constitutes a Bid`ah, even if they contain Qur’an or Hadiths. The Prophet (peace be upon him) forbade the use of amulets and warned those who wear or hang them that Allah will not fulfill their aim; anyone who ties an amulet or a seashell, Allah will not fulfill their aim of wearing them. It is obligatory on every believing man and woman to protect themselves by reciting the Islamic supplications not by hanging them; supplications for recovery and well-being should be made for the sick and the children. Du`a’ for protection should also be made on their behalf before sleeping by saying: <<I seek refuge for you in the Perfect Words of Allah from the evil of what He has created>>. This is following the example of the Prophet (peace be upon him) because it is reported that: <<The Prophet (peace be upon him) used to seek refuge with Allah for Al-Hasan and Al-Husayn, by saying, ‘I seek refuge for you both in the Perfect Words of Allah, from every devil and every poisonous vermin, and from every evil (envious) eye.’>> Muslims must accustom themselves to reciting Adhkar (invocations and Remembrances said at certain times on a regular basis) and supplications for refuge and protection, and should seek refuge with Allah, as long as they are a sane adult, before sleeping, when entering and leaving their house etc.
The point is that there is no need to wear amulets. Some scholars have permitted wearing amulets which contain Qur’an or lawful invocations, and they said: It is a form of Ruqyah (recitation for healing or protection), and since Ruqyah is lawful if it is using the Qur’an and lawful supplications, an amulet made using the Qur’an and supplications is also lawful. The answer is that there is a difference between the two; we have evidence that the prophet (peace be upon him) performed Ruqyah and Ruqyah was performed for him. He (peace be upon him) said: <<There is nothing wrong with Ruqyah as long as it does not involve any Shirk (associating others with Allah in His Divinity or worship).>> This is evidence of the exception of Islamically lawful Ruqyah (i.e., reciting Qur’an and saying supplications over the sick seeking healing), which is excluded from his saying: <<Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk.>> This is based on the fact that the Prophet (peace be upon him) performed Ruqyah and Ruqyah was performed for him.
No exceptions were made for amulets and there is no evidence that the Prophet (peace be upon him) hung an amulet on anyone; therefore, it is not permissible to regard amulets the same as Ruqyahs; rather, all amulets are absolutely prohibited. Wearing amulets of the Qur’an and lawful supplications could lead to wearing all other amulets, while being unaware of which is right and which is wrong, and thus opens the door to Shirk and wearing charms. The Shari`ah (Islamic law) has closed all of the doors which may lead to Shirk, and the Hadiths stated regarding amulets are general and the prohibition applies to all. Closing the doors which may lead to Shirk is an obligation, consequently, this entails prohibiting all amulets, even if they contain Qur’an or lawful invocations. This is to block the means leading to Shirk and act upon the general meaning of the Hadiths, so that the believer grows accustomed to putting their trust in Allah, relying on Him, supplicating to Him, and asking Him to protect them from all evil and relieve them from any distress, and not to rely on an object which they wear around their neck or anywhere else.
The teachings of the Shari`ah sufficiently contain all goodness and well-being, for the young and old, sick and healthy. May Allah grant everyone success and guidance!
Fatwas of Nur `Ala Al-Darb>Volume 1>Chapter on `Aqidah>Chapter on Ruqyahs and amulets>Ruling on hanging supplications on the body
Sacrificing an animal on the 10th of Muharram – Permanent Committee.
The first question of Fatwa no. 7465
Q 1: What is the ruling on sacrificing an animal at a specific date and time every year? Many people believe that slaughtering on the 27th of Rajab, 6th of Safar, 15th of Shawwal and 10th of Muharram draw them close to Allah and is an act of ‘Ibadah (worship). Are these acts valid? Are they acts of Sunnah or Bid‘ah (innovation in religion) that contradicts Islam and its doer will not be rewarded for them?
Answer: All acts of ‘Ibadah that draw a Muslim close to Allah are Tawqifiy (bound by a religious text and not amenable to personal opinion).
There is no textual proof from the Qur’an or the authentic Sunnah that dictate a particular sacrifice on the mentioned days of these months. The Sahabah (Companions of the Prophet – may Allah be pleased with them) did not do so either and therefore, this is Bid‘ah. It is authentically reported that the Prophet (peace be upon him) said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. (Related by Al-Bukhari and Muslim).
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
source : http://alifta.com
Someone Who Has Excelled in Studying a Madhhab Such that He Has Memorised It and Bases His Answers on it Alone is Not Called a Scholar but a Muqallid – So What of Someone Who Has Studied Nothing At All?
Questioner: A questioner is asking saying, ‘A Muslim who has memorised one of the four schools of thought and has accepted what it permits and [also what it] does not sanction, is it allowed for him to give a religious verdict based upon that to those who ask him questions?’
Al-Albaani: It is not allowed for him to give a fatwa based upon what he has learned from his madhhab except by clarifying that it is the madhhab of so and so and not upon the basis that it is some knowledge which he has arrived at through his own personal study–because the blind-follower is not a scholar, the blind-follower is narrating what he has heard.
So based upon this he should say, ‘The answer to what you asked about according to the madhhab which I have studied is such and such,’ and he should not say, ‘The answer is such and such,’ because the difference between these two answers is that the second one, i.e., being resolute that the answer is such and such, this is the state of the scholar who is versed in the Book and the Sunnah.
As for the blind follower, even if he is from the major, from those who are assumed to be from the major scholars, as long as he is a blind-follower then he is not a scholar.
In the opinion of the scholars, a scholar is the one who is as Ibn al-Qayyim, may Allaah have mercy on him, said:
“Knowledge is, “Allaah said … His Messenger said … The Companions said …” and it is not hidden.”
This is the scholar.
As for a person who has spent his life studying the sayings of a particular madhhab without knowing whether its proofs are from the Book or the Sunnah or ijmaa’ or qiyaas–then he is a blind-follower, and according to the agreement of the scholars, the blind-follower is called ignorant and is not called a scholar.
For this reason in the book of judgments found in the books of fiqh it is stated that, ‘… it is not allowed for a jaahil [an ignorant person] to be given the position of a judge,’ the scholar explaining this said, ‘Namely, the blind follower,’–however much he knows about his madhhab he is still a blind follower and is not a scholar for whom it is permissible to give a religious verdict [fatwa].
And from the fruits of this distinction between the real/true scholar and between what some of the blind-followers have aptly named a, ‘figurative/metaphorical scholar’, i.e., a blind-follower, the difference between these two is that the real/true scholar gives a religious verdict based upon proof, he either says, ‘Allaah said,’ or ‘Allaah’s Messenger said,’ or ‘The consensus [ijmaa’] in this is …’ or he says, ‘There is no text [concerning the issue at hand] but I’m just giving my opinion, and this is my ijtihaad, and whoever has something better than it, let him bring it to us.’
As for the metaphorical/figurative scholar, i.e., the blind-follower, he is the one who gives an answer based upon his madhhab–and since the common folk do not differentiate between true/real knowledge and metaphorical knowledge, then this metaphorical scholar has to say, ‘My madhhab is such and such,’ and he should not say, ‘The answer is such and such,’–because he is not acquainted [with true knowledge] and he does not know.
Al-Hudaa wan-Noor, 319.