[Fatawa] Refutation Of Those Who Associate Salafiyah With The Khawarij / Shaykh Abdul Aziz Bin Baz

Question:

There are some "Scholars" who label those who are "Salafi's" as people who make Takfir; what is your statement regarding this? 

Answer:

It is a must for the Teachers to have mercy on their Students; and they should know the virtue and honour of attaching (themselves) to the Salaf, and it is indeed not worthy of dispraise and fault.

The Salaf - us - Saalih are the companions of  the Prophet {صلى الله عليه وسلم} and those who followed them in goodness, so being tied (1) to them is honourable and a virtue. 

So it's upon those who attach themselves to the Salaf; to be truthful to that claim and obey Allaah and his messenger {صلى الله عليه وسلم}, and Allaah's legislation [شريعة‎‎] and stay

 away from that which opposes that.

And it's not allowed to direct hate towards this title "Salafi" as it is attached to the Salaf - us - Saalih. (2)

Nor is it allowed to call others Takfi'ree without proofs, as many people do these days due to ignorance.

Takfiree's are those who call others disbelievers based [upon a person] sin and they are "Khawarij" (3) like those who revolted against Ali {رضي الله عنه‎‎} in his time as Caliph.

They call others "Kafir" based [upon] sin, and the Prophet {صلى الله عليه وسلم} called them "Dogs of Hell-Fire"(4) and ordered [that] they [should] be fought and killed.

For example these people make Takfir saying "This person [who] drank alcohol or fornicated; thus he [has become] a disbeliever"

Making Takfir on sins, [this] is not what the people of Sunnah do; rather this is from the ways of the Khawarij.

They were known as "Hurooriyah" in the olden days,[by Ahlus Sunnah wal Jamaah] then they were fought by Ali (رضي الله عنه).

He fought them in their city [of] Harura (5), and Nahwaran (6); and their likes are present in our times as well; in the form of many groups (like ISIS, Al-Qaeda etc).

So this is the case of the Khawarij, they make takfir on sins, so they [will] call the fornicator a kafir, with Ahlus Sunnah wal Jamaah we do not make Takfir, rather the fornicator is a Muslim and the Hadd (Islamic punishment) is applied to him (in a Islamic country only).

Likewise with the Homosexual, we do not deem him a disbeliever rather (he is) a sinner; and he is to be killed if there is proof he is a Homosexual (in a Islamic country only by the authorities).

However if such a person says it is permissible to commit fornication while they know Allaah has prohibited it, then this person is a disbeliever.

So those who claim that Ahlus Sunnah, those who command good and forbid evil, to be Takfi'ree; such a person is oppressing himself.  

This person should show some manners, unless there is proof such [a person] is a Takfi'ree, then it is upon the authorities to apply the Hadd (Islamic punishment).

Transcribed and slightly edited by Eesa ibn Roy

Source link: أهل العلم People Of Knowledge

____________

Footnotes:

(1) Taymiyyah, may Allah have mercy upon him, said, "There is no criticism upon the one who manifests the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (ittifaq) because the way (madhdhab) of the Salaf is nothing but the Truth (haqq)." [Majmu' al-Fatawa, 4:149]

ولا عيب على من أظهر مذهب السلف وانتسب إليه واعتزى إليه، بل يجب قبول ذلك منه بالاتفاق؛

فإن مذهب السلف لا يكون إلا حقاً

(2) Allaah (سبحانه و تعالى) says about the Pious Predecessors [السلف الصالح]: 

"It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun" 

Surah Al-Baqarah [2:177]

Allaah (سبحانه و تعالى) says:

Among the believers are men who have been true to their covenant with Allah [i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed [i.e.they never proved treacherous to their covenant which they concluded with Allah] in the least.

Surah Al-Ahzab [33:23]

Also included in this are the best generations of the Muslims: 

Narrated `Abdullah (ibn Mas’ud):

The Prophet (صلى الله عليه وسلم) said, "The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness." Sahih al-Bukhari 6429

حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ مِنْ بَعْدِهِمْ قَوْمٌ تَسْبِقُ شَهَادَتُهُمْ أَيْمَانَهُمْ وَأَيْمَانُهُمْ شَهَادَتَهُمْ ‏"‏‏.‏

Theses generations of Muslims are:

The first generation:

The prophet (صلى الله عليه وسلم) and his Sahabah (رضي الله عنهم).

The second generation:

Taabi'een those who followed the first generation.

The Third generation:

Taabi' ut-Taabi'een those who followed the second generation.  

(3) Yusair b. 'Amr reported that he inquired of Sahl b. Hunaif:

Did you hear the Messenger of Allah (صلى الله عليه وسلم) making a mention of the Khawarij? He said: I heard him say (and he pointed with his hand towards the east) that these would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ الشَّيْبَانِيِّ، عَنْ يُسَيْرِ بْنِ، عَمْرٍو قَالَ سَأَلْتُ سَهْلَ بْنَ حُنَيْفٍ هَلْ سَمِعْتَ النَّبِيَّ صلى الله عليه وسلم يَذْكُرُ الْخَوَارِجَ فَقَالَ سَمِعْتُهُ - وَأَشَارَ بِيَدِهِ نَحْوَ الْمَشْرِقِ ‏ "‏ قَوْمٌ يَقْرَءُونَ الْقُرْآنَ بِأَلْسِنَتِهِمْ لاَ يَعْدُو تَرَاقِيَهُمْ يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ ‏"‏ ‏.‏

Sahih Muslim 1068 a

See: [Article] Reality on the `Aqidah of Kharijites

(4) It was narrated that Ibn Awfa said:

"The Messenger of Allah said: 'The Khawarij are the dogs of Hell.'"

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ، عَنِ الأَعْمَشِ، عَنِ ابْنِ أَبِي أَوْفَى، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ الْخَوَارِجُ كِلاَبُ النَّارِ ‏"‏ ‏.‏

Sunan Ibn Majah 173 declared Saheeh by Al-Albani

Abu Ghalib narrated that Abu Umamah said:

"(The Khawarij) are the worst of the slain who are killed under heaven, and the best of the slain are those who were killed by them. Those (Khawarij) are the dogs of Hell. Those people were Muslims but they became disbelievers." I said: "O Abu Umamah, is that your opinion?" He said: "Rather I heard it from the Messenger of Allah."

حَدَّثَنَا سَهْلُ بْنُ أَبِي سَهْلٍ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ أَبِي غَالِبٍ، عَنْ أَبِي أُمَامَةَ، يَقُولُ شَرُّ قَتْلَى قُتِلُوا تَحْتَ أَدِيمِ السَّمَاءِ وَخَيْرُ قَتْلَى مَنْ قَتَلُوا كِلاَبُ أَهْلِ النَّارِ قَدْ كَانَ هَؤُلاَءِ مُسْلِمِينَ فَصَارُوا كُفَّارًا ‏.‏ قُلْتُ يَا أَبَا أُمَامَةَ هَذَا شَىْءٌ تَقُولُهُ قَالَ بَلْ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏

Sunan Ibn Majah 176 declared Hasan by Al-Albani

See: The Khawaarij are the Dogs of the Hellfire / Shaykh 'Abdul-Qaadir Al-Junayd

(5) It was narrated that Mu'adhah Al-'Adawiyyah said:

"A woman asked 'Aishah: 'Should a menstruating woman make up the Salah she misses? She said: 'Are you a Haruri? [1] We used to menstruate during the time of Allah's Messenger (صلى الله عليه وسلم) but we did not make up the missed Salah nor were we commanded to do so.'"

 [1] Meaning are you one of the Khawarij. Harura is a place associated with a group of the Khawarij.

أَخْبَرَنَا عَمْرُو بْنُ زُرَارَةَ، قَالَ أَنْبَأَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ مُعَاذَةَ الْعَدَوِيَّةِ، قَالَتْ سَأَلَتِ امْرَأَةٌ عَائِشَةَ أَتَقْضِي الْحَائِضُ الصَّلاَةَ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ قَدْ كُنَّا نَحِيضُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلاَ نَقْضِي وَلاَ نُؤْمَرُ بِقَضَاءٍ ‏.‏

Sunan an-Nasa'i 382 Saheeh

Another narration:

Narrated Mu`adha:

A woman asked `Aisha, "Should I offer the prayers that which I did not offer because of menses" `Aisha said, "Are you from the Huraura' (a town in Iraq?) We were with the Prophet (صلى الله عليه وسلم) and used to get our periods but he never ordered us to offer them (the Prayers missed during menses)." `Aisha perhaps said, "We did not offer them."

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ حَدَّثَنَا هَمَّامٌ، قَالَ حَدَّثَنَا قَتَادَةُ، قَالَ حَدَّثَتْنِي مُعَاذَةُ، أَنَّ امْرَأَةً، قَالَتْ لِعَائِشَةَ أَتَجْزِي إِحْدَانَا صَلاَتَهَا إِذَا طَهُرَتْ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ كُنَّا نَحِيضُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَلاَ يَأْمُرُنَا بِهِ‏.‏ أَوْ قَالَتْ فَلاَ نَفْعَلُهُ‏.‏

Sahih al-Bukhari 321

(6) Ibn Hajar:

The apostates were the people of Al-Nahrawan (i.e. the Khawarij) due to the establishment of the authentic report about them that “They will apostasies from the religion as the arrow leaves the bow.”

Source: Talkhis Al-Habir fīiAhadith Raafi’i Al-Kabir. Vol. 4, Pg. # 44.

[Fatawa] Praying for Allah to heal non-Muslims is permissible / Explained by the Permanent Committee of Scholars

Question: Is it permissible for those who utilize the Quran to treat the sick; to recite the

Quran to treat non-Muslims?

Answer: It is permissible to treat non-Muslims with the Quran if they are not combatants at war with the Muslims; and if it is done in a manner in which the non-Muslim does not handle the Mushaf. This treatment is implemented by reciting the Quran over them, and praying to Allah to heal them and guide them.

And with Allah lies all success and may the salutations and peace of Allah be upon our Prophet Muhammad, and Muhammad’s family and companions.

Translated by Rasheed ibn Estes Barbee

________________________

Source: Alifta

Source: MTWS

File: PDF Doucument

[Fatawa] The Danger of saying “Allah knows I did such and such” / explained by Shaykh Uthaymeen رحمه الله

Question: “What is the ruling on the statement some of the people say: “Allah knows
such and such?”

Shaykh Uthaymeen: The statement: “Allah knows” is a dangerous affair, such that I
saw in the books of the Hanafis that whoever says about something “Allah knows”—
while the affair is in contrast to what he has said—becomes a disbeliever outside the
fold of Islam.

If you say “Allah knows surely I did not do this” while you actually did it, this
necessitates that Allah is ignorant of the affair.

(For example if you say) “Allah knows I did not visit so and so” and you visited them,
the result is that Allah did not know what happen. And it is known that whoever
negates knowledge for Allah has disbelieved.

For this reason As Shafi’i رحمه الله said concerning the Qadariyah: “Argue with them
concerning the knowledge (of Allah) if they deny it they have disbelieved and if they
affirm it they have been defeated in the argument.”

The statement “Allah knows” if the person says it while the reality is in contrast to what he is saying then that is extremely dangerous, and it is Haram without doubt. But if what he says is correct and the affair is in accordance with what he said then there is no problem with this because he is truthful in his statement, and because Allah has full knowledge of all affairs. As the Messengers said:

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ

They said: "Our Lord knows that we have been sent to you as Messengers. 

(Soorah Yā-Sīn 36:16)

كتاب المناهي اللفظية للشيخ العثيمين رحمه الله

https://www.sahab.net/forums/index.php?showtopic=141376

Translated by Rasheed ibn Estes Barbee

Masjid Tawheed was-Sunnah in Durham, NC

[Fatawa] Should I post about my newborn baby on Facebook? / Shaykh ‘Abdul-Muhsin Al-‘Abbād Al-Badr

Shaykh ‘Abdul-Muhsin Al-‘Abbād Al-Badr

Question: O Noble Shaykh, may Allah treat you well; I was blessed with a child. Is it permissible for me to spread the news of that via the internet or Facebook so that Dua can be made for him?

Answer: Not at all! Do not do this. You make Dua for him; his family is to make Dua for him. Do not busy yourself with these affairs. Everyone who has a child is going to post about it on the internet?!

Source: Sharh Sahīh Muslim: Bāb Fadl Binā’ Al-Masājid wal-Hath 'Alayhā 17/6/1435

Translated by Raha Batts

Masjid Tawheed was-Sunnah in Durham, NC

Source: MTWS Posthaven

File: Word document.docx

Al-Albānī: Does Drawing a Line Through the Neck of a Prohibited Image Make It Permissible?

Shaykh Muḥammad Nāṣir al-Dīn al-Albānī Categorized under: Fatāwá and Rulings, Ḥadīth

Ḥadīth 1921: “The [prohibited] picture is [really] the head, so if the head is cut off, there is no picture.”

[…H]is saying صلى الله عليه وسلم in Abu Hurairah’s ḥadīth, “Jibrīl came to me…” [to the end of] the ḥadīth bears supporting testimony to [the authenticity of ḥadīth 1921]: in it, [Jibrīl said], “So give an order that the head of the figure in the house be cut off so that it comes to take the form of a tree….”

So this is clear regarding the [ruling that] cutting the head of a formed image–a three dimensional figure–makes it like a non-image [in permissibility].

I [Shaikh Al-Albānī] say: And this is regarding the three dimensional figure, as we mentioned; as for images printed on paper or those embroidered on cloth, it is not enough to draw a line on the neck to make it appear as if [the head] has been cut off from the body.

Rather, it is a must that the head be removed, and with that, the distinguishing features of the image are changed, and it becomes, as he صلى الله عليه وسلم said, “like a tree in form.”

So memorize this and do not be deceived by that which has come in some of the books of Islāmic jurisprudence and by those who have taken that as a base [upon which the ruling here is made].

Silsilah Al-Aḥādīth Aṣ-Ṣaḥīḥah, ḥadīth no. 1921, vol. 4, p. 554.

N.B.: Title mine (Trans.).

Translator: Mikail ibn Mahboob Ariff

Source:  tasfiyah.com

[Article] Death and life predestined by Allah

Fatwa no. 3384

Q: Some Yemeni tribes believe that if an elderly lady who is stricken in years looks at any young man or woman, or even a male or female child, she will capture their soul, and if she wills, she can bring them back to life. Is this belief based on any evidence from the Book of Allah or the Sunnah of His Messenger (peace be upon him), or any of the Messenger's Sahabah (Companions of the Prophet)? Moreover, any lady accused of this will be cast out by her children or providers and will be left in the open under the scorching sun. There is a man who is said to find out if an elderly lady is really a "soul taker" or just a normal lady. Kindly answer our question. May Allah reward you! 

A: We know no solid proof concerning the two kinds of men and women mentioned above

(Part No. 1; Page No. 549)

from the sanctified Shari`ah; it is not permissible even to think of the existence of such things. Death and life are predestined by Allah (Glorified and Exalted be He), and none save Allah knows the Ghayb (the Unseen), as Allah (Glorified be He) says, Say: "None in the heavens and the earth knows the Ghaib (Unseen) except Allâh, nor can they perceive when they shall be resurrected." Assuming that anything of the kind may happen, it should be nothing more than optically illusive magic that makes people see ghosts and bodies contrary to what they really are. All of this is prohibited by the Ijma` (consensus) of Muslim scholars, and it should not be acknowledged, but rather denied and warned against. These acts are forbidden as they lead to Kufr (disbelief) and resemble the sorcery practiced by the sorcerers of the Pharaoh in the past.

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

Source: Fatwas of the Permanent Committee

[Article] Condition for fasting the six days of Shawwal in presence of the husband

The third question of Fatwa no. 19541

Q 3: I am a religiously committed woman; I observe Sawm (Fast) in Ramadan, the six days of Shawwal, the White Days (13th, 14th, and 15th of every Hijri month), in addition to Mondays and Thursdays. When I intend to observe Sawm during such days, I ask for my husband’s permission first. At the beginning he agrees, but after a while he gets angry about that and exclaims, “Every day Sawm, Sawm!” In this case, is it permissible for me to observe Sawm or not?

A: It is not permissible for you to observe supererogatory Sawm in the presence of your husband without his permission, for his right as a husband over you. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

  Permanent Committee for Scholarly Research and Ifta’

Member	Member	Member	Deputy Chairman	Chairman
Bakr Abu Zayd	Salih Al-Fawzan	`Abdullah ibn Ghudayyan	`Abdul-`Aziz Al Al-Shaykh	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee

[Article] The claim that fasting the six days of Shawwal is Bid‘ah

147- The false claim that fasting for six days of Shawwal is Bid‘ah


Q: What is your opinion, respected shaykh, regarding people who claim that fasting for six days in Shawwal is Bid‘ah (innovation in religion) and that this is the view of Imam Malik? If they are refuted by the Hadith on the authority of Abu Ayyub, saying: Anyone who fasts Ramadan and then follows it with (fasting) six days of Shawwal it is as if they fasted the whole year they would bring to question the authenticity of one of the narrator in the Isnad (chain of narrators).

A: This claim is Batil (null and void); the Hadith of Abu Ayyub is Hadith Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish).

(Part No. 15; Page No. 390)

It also has other supporting narrations, which strengthen it and confirm its meaning. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Source: Fatwas of Ibn Baz

[Article] Does involuntary vomiting necessitate making up for the day?

The first, second and third questions of Fatwa no. 9517

Q: If a fasting person vomits involuntarily during the daytime in Ramadan, should they make up for that day?

A: Involuntary vomiting does not invalidate Sawm (Fasting); therefore, the one who experiences it does not have to make up for the day, because the Prophet (peace be upon him) said: Whoever vomits involuntarily is not required to make up the fast, but whoever vomits deliberately, must make up the missed fast. (Related by Imam Ahmad and the Compilers of the Sunan [Abu Dawud, Al-Tirmidhy, Al-Nasa’y and Ibn Majah] through an authentic Isnad [chain of narrators])

Permanent Committee for Scholarly Research and Ifta’

Deputy Chairman	Chairman
`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee

[Article] Leaving to say Du‘a’-ul-Qunut during some Tarawih Prayers

The first question of Fatwa no. 20815

Q 1: Is true that Du‘a’-ul-Qunut (supplication recited while standing after bowing in the last unit of Prayer) should not be constantly made in Ramadan i.e. the Imam can supplicate once or twice during the same night either in the first, middle, or last ten nights of Ramadan? Did that happen during the lifetime of the Messenger (peace be upon him) and his Sahabah (Companions)? What is actually followed in Madinah, Makkah the central city of Masjids (mosques), and Riyadh? If Du‘a’-ul-Qunut is permissible once or twice during Ramadan, please explain this to the Ummah (nation based on one creed) to be made clear in every Masjid no matter big or small.

 A: Du‘a’-ul-Qunut in Witr (Prayer with an odd number of units) is Mustahab (desirable) because of the Hadith reported by Al-Hasan ibn ‘Aly (may Allah be pleased with them) who said: The Messenger of Allah (peace be upon him) taught me some words to say during Qunut in the Witr Prayer. They are, 'Allahumma ihdini fiman hadayta, wa ‘afini fiman ‘afayta, wa tawallani fiman tawallayta, wa barik li fima a‘tayta, wa qini sharra ma qadayta, fa inaka taqdi wa la yuqda ‘alaik, wa inahu la yadhilu man walayta, tabarakta Rabana wa ta‘alayta [O Allah! Guide me among those You have guided. Protect me among those You have protected. Take me into Your Care among those You have taken into Your Care. Bless me in what You have bestowed (on me). Guard me from the evil of what You have decreed, for You are the One Who decrees, and none can decree over You. Truly, the one whom You patronize can never be abased. Blessed and Exalted are You, our Lord].' (Related by Ahl-ul-Sunan [authors of Hadith compilations classified by jurisprudential themes: Abu Dawud, Ibn Majah, Al-Tirmidhy and Al-Nasa’y])

(Part No. 6; Page No. 71)

It is permissible for the Muslim to say this Du‘a’ sometimes and leave it at other times, whether during Ramadan or in any other month. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member	Member	Member	Chairman
Bakr Abu Zayd	Salih Al-Fawzan	`Abdullah ibn Ghudayyan	`Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Source:  Fatwas of the Permanent Committee

[Article] Sawm in the case of a seriously ill person

Fatwa no. 1447

Q: I suffered from a serious disease in the last ten days of Ramadan, 1395 A.H. I broke the Sawm (Fast) for four days in this blessed month because of my sickness. I hoped that I could make up for these days when I restore my health, but I am still ill up to now and the coming Ramadan is about to start. I am unable to make up for these days and to fast the next Ramadan. Additionally, I am not sure that I will restore my health later. Would you please tell in writing what I should do and the cash value of feeding at present? If there are a few poor persons in our village, shall I repeat paying this value to these poor people?

A: If the case is as you have mentioned, you have to be patient until Allah cures you of your illness.

(Part No. 10; Page No. 198)

You then can make up for the days you missed in the months of Ramadan. The basic rule in this respect is the Saying of Allah (Exalted be He): ...and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Your uncertainty of recovery cannot be a basis for deciding that your healing is hopeless or set you free from liability for making up and permit you to the act of feeding the poor for the missed fasts. Rather, you should think good of Allah and hope for recovery while getting ready for the Hereafter. May Allah cure you of every disease and help you perform the obligations. When the doctors decide that your sickness which render you unable to fast is incurable, then you should feed one poor person for every day (past or coming) missed of Ramadan half a Sa‘ (1 Sa‘ = 2.172 kg) of the local staple food, dates or something else. If you give a poor person dinner or lunch for the number of days that you did not fast, that will be sufficient. As to paying in cash, it does not discharge the obligation.

 May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member	Deputy Chairman	Chairman
`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee

[Article] Fifteen-year-old youth breaks Sawm during the daytime in Ramadan

The first question of Fatwa no. 6355

Q 1: What is the ruling on a 15-year-old youth who breaks his Sawm (Fast) during Ramadan, under the excuse that he is very tired and cannot complete his Sawm on that day? If he is required to make up for that day, can he make up for it after yet another Ramadan passes?

(Part No. 10; Page No. 237)

A: It is prohibited for a Mukallaf (person meeting the conditions to be held legally accountable for their actions) - someone who is a sane, adult, healthy, resident (non-traveling) Muslim - to break their Sawm during the daytime in Ramadan. If they experience hardship and are forced by to break their Sawm, exactly as someone who is forced by necessity to eat dead meat, they may only eat as much as is needed to remove the hardship. Then they have to abstain from all that breaks Sawm (Fast) for the rest of the day, and make up for that day after Ramadan. If they delay making up for it until the following Ramadan with no legitimate excuse, then they have to make up for that day and also feed a needy person for every day not fasted. Anyone who has fully attained fifteen years of age is an adult person. The same is true for a boy who discharges Maniy (sperm) out of desire in wet dreams or the like or has coarse hair around his pubic region. A girl has an additional fourth sign of puberty, which is menstruation.

 May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

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

Source: Fatwas of the Permanent Committee

[Article] Offering Tarawih Prayer at home

Offering Tarawih Prayer at home

The fourth question of Fatwa no. 7617

Q 4: The month of Ramadan has come and it is time to offer Tarawih (special supererogatory night Prayer in Ramadan), is it better to go and attend it in the Masjid (Mosque) or offer it at home?

(Part No. 7; Page No. 202)

I am not an Imam (the one who leads congregational Prayer), but a Ma’mum (person being led by an Imam in Prayer). I love to recite the Qur’an and prefer reciting to listening. Is there any sin if I pray Tarawih at home?

A: There is no sin on you if you offer Tarawih at home, because it is a Nafilah (supererogatory prayer). However, it is better to pray it with the Imam in the Masjid following the example of the Prophet (peace be upon him) and his Sahabah (Companions of the Prophet, may Allah be pleased with them). When the Prophet (peace be upon him) led his Sahabah in Tarawih on some nights until the end of the first third of the night, one of them said to him: We wish that you would lead us in Nafilah Prayer for the rest of the night. He (peace be upon him) replied: Anyone who prays Qiyam (optional Night Prayer) with the Imam until he finishes, it will be recorded for him as spending the whole night in prayer. (Related by Ahmad and the Compilers of the Sunan through a good Isnad [chain of narrators] from the Hadith of Abu Dhar) May Allah grant us success!

May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source:  Fatwas of the Permanent Committee

[Article] Experiencing Istihadah during the daytime in Ramadan

Istihadah

The second question of Fatwa no. 6495

Q: What is the ruling on the blood that comes out of a woman outside the menstrual or post-partum period? Should she make up later for the days in which she experiences such blood during the daytime of Ramadan?

A: All praise be to Allah Alone, and peace and blessings be upon the Messenger of Allah, his family and Companions.

(Part No. 5; Page No. 404)

If the blood referred to above comes out of her during the daytime in Ramadan and it is not menstrual blood or postpartum blood, she is obliged to observe Sawm (Fasting) and Salah (Prayer). She must not stop observing Sawm or Salah, and she does not need to make up later for the days in which she observed Sawm and Salah while having Istihadah (abnormal vaginal bleeding outside the menstrual or post-partum period). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member	Deputy Chairman	Chairman
`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source:  Ramadan Fatwas

[Article] Fasting on Mondays and Thursdays after the 15th of Sha‘ban

The fourth question of Fatwa no. 7912

Q 4: Is it permissible to observe Sawm (Fasting) on Mondays and Thursdays of Rajab and Sha‘ban? Is it permissible to observe Sawm after the fifteenth of Sha‘ban?

 A: Observing Sawm on Mondays and Thursdays is not only restricted to Rajab or Sha‘ban, rather it is a Mandub (commendable) act during all the months of the year. It is also permissible for whoever is in the habit of fasting them all year to observe fasting them after the fifteenth of Sha‘ban, even if one of these days coincides with the Day of Doubt (so called because there is doubt concerning it - is it the last day of Sha‘ban or the first day of Ramadan), for the Prophet (peace be upon him) said: Do not observe fast for a day or two days ahead of Ramadan, except a person who is in the habit of observing a particular Sawm; they may fast on that day. (Agreed upon its authenticity by Al-Bukhari and Muslim)


May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Source:  Fatwas of the Permanent Committee

[Article] Reconciliation of two Hadiths on fasting after Sha‘ban is halfway over

Reconciling the Hadith: “When Sha‘ban is half over, do not fast” with the Hadith stating that the Prophet (peace be upon him) used to join the Sawm of Sha‘ban with Ramadan

Q: I read in "Sahih Al-Jami‘" Hadith no. 397 

(Part No. 15; Page No. 385)

verified by Al-Albany and reported by Al-Suyuty no. 398, which he ranked as Sahih (authentic), on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: When Sha‘ban is half over, do not fast until the advent of Ramadan. There is also another Hadith reported by Al-Suyuty no. 8757, ranked as Sahih and verified by Al-Albany in "Sahih Al-Jami‘" no. 4638 on the authority of `Aishah (may Allah be pleased with her) that she said: The most beloved of months for him (peace be upon him) to fast in was Sha‘ban which was continuous with his Sawm (Fasting) in Ramadan. How can we reconcile the two Hadiths?

A: Bismillah [In the Name of Allah], and all praise be to Allah, to proceed; the Prophet (peace be upon him) used to fast the whole of Sha‘ban except for a few days, as authentically reported from the Hadith of `Aishah and Um Salamah. As for the Hadith that prohibits observing Sawm after the middle of Sha‘ban, it is Sahih as mentioned by the knowledgeable brother, Shaykh Nasir Al-Din Al-Albany. What is meant is that it is not permissible to start fasting after halfway through the month of Sha‘ban, but if a person fasts most of or all of the month, they will be acting upon the Sunnah (whatever is reported from the Prophet). Allah is the Grantor of success!

Source:  Fatwas of Ibn Baz

[Article] Permissibility to delay making up for Ramadan until Sha‘ban, without an excuse

The second question of Fatwa no. 4909 

Q 2: Is it permissible for a Muslim woman to delay the Sawm (Fasting) of Ramadan to the following year because of her menses or being in the state of postpartum period during Ramadan? Does she have the right to delay it to the following year? If it is difficult for her to observe Sawm in the following year, does she have the right to fast it after two years for having excuses like sickness, inability to endure Sawm or make up for the missed days of Sawm?

(Part No. 10; Page No. 338)

May a Muslim woman who cannot bare Sawm and it is hard for her to make up for the missed days of Sawm to pay a Fidyah (ransom) instead of Sawm or what should she do? Could you kindly advise; may Allah reward you with the best!

A: It is permissible to delay making up for Ramadan until Sha‘ban even without an excuse, but it is better to hasten in making up for these days. It is permissible for those women who break the Sawm during Ramadan due to excuses such as menstruation or postpartum period to delay making up for these days because of sickness or general weakness which do not enable them to fast. If the period is long, and she delays Sawm for one or two years, when she is cured and her strength is regained, she should hasten to make up for the missed days. If she has despaired of her ability to make up for these days, she should feed a needy person for each day she did not fast by paying half a Sa‘ (1 Sa‘ = 2.272 kg.) of the staple food of the country such as barley, dates, rice, corn or the like for each day they did not fast. If she gathers all the required amounts of food and gives them to one poor person or more for the whole of Ramadan, there is nothing wrong with this. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

 Permanent Committee for Scholarly Research and Ifta’

Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source:  Fatwas of the Permanent Committee

[Article] Consecration of special acts of worship during Rajab

27- Ruling on consecration of special acts of worship during Rajab


Q: Practicing of Bid‘ahs (innovations in religion) notably increase in the month of Rajab. Respected Shaykh, is there a piece of advice that you can give to those inventing practices and acts of worship in this month?

A: The month of Rajab has no Sunnan (supererogatory acts of worship following the example of the Prophet) specifically for it. Yet, there is nothing wrong with performing ‘Umrah (lesser pilgrimage) during it, because the Salaf (righteous predecessors) used to perform ‘Umrah during Rajab. Ibn ‘Umar (may Allah be pleased with them both) is authentically reported to have said:

(Part No. 3; Page No. 104)

The Prophet (peace be upon him) performed ‘Umrah in the month of Rajab. Therefore, there is nothing wrong with performing ‘Umrah in Rajab, whereas associating any other act of worship with it is baseless in Shari‘ah (Islamic law). This month is like the rest of the months i.e. one can offer Salah (Prayer), fast the three days of every month, or fast Mondays and Thursdays as one does in all the other months, without assigning to it a particular act of worship, with the exception of ‘Umrah in Rajab, for there is nothing wrong with doing it.

Source: Fatwas of Nur `Ala Al-Darb

[Article] ‘Umrah of the Messenger in Rajab

238- ‘Umrah of the Messenger in Rajab

Q: Is it correct that the Prophet (peace be upon him) performed ‘Umrah in the month of Rajab?

A: The widely known opinion of the scholars is that the Messenger of Allah (peace be upon him) did not perform ‘Umrah in the month of Rajab, but that all his ‘Umrahs were performed in Dhul-Qa‘dah. Nevertheless, it was authentically reported from Ibn ‘Umar (may Allah be pleased with them both) that the Prophet (peace be upon him) performed ‘Umrah in Rajab, yet `Aishah (may Allah be pleased with her) said that he was mistaken in that. She added that the Prophet (peace be upon him) did not perform ‘Umrah in Rajab. The rule followed in Usul-ul-Fiqh (principles of Islamic jurisprudence) is that an affirmative report takes precedence over a negating one. Perhaps `Aishah and those who agree with her opinion did not memorize what Ibn ‘Umar memorized. With Allah is the success!

Source: Fatwas of Ibn Baz