[Fatawa] Slaughtering animals for jinn (Hajj)

Fatwa no. 2527:

Q: Some religious brothers come to us in the desert and advise us that if people slaughter animals as a sacrifice to the Jinn (creatures created from fire), their Salah and Hajj will be invalid. When I heard this from them, I repented to Allah for sacrificing animals to the Jinn. I had already performed Hajj, but they tell me that my previous Hajj is invalid. Is my Hajj valid or not? If it is invalid, should I perform Hajj again.

A: Sacrificing animals to the Jinn is considered Shirk (associating others with Allah in His Divinity or worship). If a person who commits this dies before repenting to Allah, he will abide eternally in Hellfire.

(Part No. 1; Page No. 208)

Shirk invalidates all deeds, as Allah the Exalted says (what means):  But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them. (Surah Al-An‘am, 6: 88).

You should thank Allah for guiding you to Tawbah (repentance) from this grave sin which invalidates all deeds, and you must perform Hajj again. If your Tawbah is sincere, Allah has promised to forgive those who repent and change their sins into good deeds, as He says (what means):  And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse - and whoever does this shall receive the punishment.  The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;  Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful. (Surah Al-Furqan 25: 68-70).

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

[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

[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] Is fasting the Day of ‘Arafah and the six days of Shawwal suffice instead of an expiatory fast?

Fatwa no. 10812

Q: Is fasting the six days of Shawwal, the Day of ‘Ashura’ (10th of Muharram), and the Day of `Arafah (9th of Dhul-Hijjah) sufficient

(Part No. 23; Page No. 38)

to expiate for the broken oaths which one cannot remember?

A: The Kaffarah (expiation) for breaking an oath is to free a believing slave, feed ten poor people, or clothe them. If you are unable to do any of that, you should fast for three days for each broken oath.

As for your inability to count the oaths, you should try as hard as possible to remember them and give an approximate number, and then expiate for the broken ones. That would be sufficient to discharge the obligation on your part, In sha’a-Allah (if Allah wills). Furthermore, it is insufficient to fast the Day of ‘Ashura’, the Day of `Arafah and the six days of Shawwal for expiating for the broken oaths, unless a person intends to fast them as Kaffarah, not as voluntary fasting.

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:  Fatwas of the Permanent Committee

[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

[Article] Saying: You have a Lord and I have a Lord

The second question of Fatwa no. 18252

Q 2: What is the ruling on saying: "You have a Lord and I have a Lord"? What is the Kaffarah (expiation) that has to be made for saying so? 

A: A Muslim has to say: "Allah is our Lord and your Lord" just as the Glorious Qur'an teaches. A person may thus say, for example: "Allah is my Lord and your Lord." However, it is not permissible to say the phrase which is mentioned in the question as it gives the false impression that there is more than one Lord. 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

Q 1: Al Fudayl ibn `Iyad (may Allah be merciful to him) said, "Refraining from doing a deed because of people is Riya' (showing off) and doing a deed because of them is Shirk (associating...

(Part No. 1; Page No. 767)

 Minor Shirk 

 (Part No. 1; Page No. 768) 

 The first question of Fatwa no. 3419

Q 1: Al-Fudayl ibn `Iyad (may Allah be merciful to him) said, "Refraining from doing a deed because of people is Riya' (showing-off) and doing a deed because of them is Shirk (associating others with Allah in His Divinity or worship)." Many of my Muslim brothers and I sometimes feel obliged to refrain from some supererogatory acts of `Ibadah (worship), fearing Fitnah (trials) to ourselves, being beaten, or being insulted; or that our Muslim brothers in general will be subjected to Fitnah by the government tightening its grip around them. By Allah! I ask you, have we, as a consequence, fallen into Riya' and if this is the case, what is the way out?

 A: The second part of the statement of Al-Fudayl, namely, that doing a deed because of people is Shirk, is absolutely true, as the evidence from the Qur'an and Sunnah shows the obligation of sincerity in `Ibadah that should be for Allah Alone and the prohibition of Riya', called Al-Shirk-ul-Asghar (minor form of associating others in worship with Allah) by the Prophet (peace be upon him). He declared it as being the thing he fears most for his Ummah. As for the first part of what he (Al-Fudayl) said; that refraining from doing a deed because of people is Riya', this is not absolute and it needs some elaboration as it depends on the intention. The Prophet (peace be upon him) said, Actions are but by intention, and every man shall have that which he intended. Special care should be taken over making sure deeds are in conformity with the Shari`ah, as the Prophet (peace be upon him) said, Anyone who does something that we have not ordered (in worship) it will be rejected. Therefore, if it happens that

 (Part No. 1; Page No. 769)

due to a person's situation they refrain from certain deeds, which are not obligatory for them, through fear of contingent harm, this will not be considered as Riya'. Instead, it belongs to Al-Siyasah Al-Shar`iyyah (Shari`ah-oriented politics). The same applies to refraining from performing some Nafilah (supererogatory) acts of `Ibadah in front of people, fearing to be praised in a manner that may lead to harm or fear of Fitnah. However, the obligatory acts of `Ibadah cannot be forsaken, except for a valid Shar`y (lawful) reason.

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

Riya

Q 1: What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?

(Part No. 1; Page No. 744) 

(Part No. 1; Page No. 745) 

 Major Shirk 

(Part No. 1; Page No. 746) 

The first question of Fatwa no. 1653 

Q 1: What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?

 A: Major Shirk is: (i) Regarding anything equal to Allah, in terms of His Names and Attributes, such as by calling them by the Names or the Attributes of Allah. Allah (Exalted be He) says: And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. The forms of heresy in relation to Allah's Names include naming others by His Personal Names and Attributes. (ii) Regarding others as equal to Allah (Exalted be He) in terms of `Ibadah (worship) and humbling oneself to other than Him, such as: the sun, the moon, a prophet, an angel, or a pious person, as well as trying to get closer to them through performing Salah (Prayer), seeking succor in times of adversity or suffering, seeking help in bringing benefit; supplicating to the dead or absent beings to relief distress or to meet requests, and other such acts that are the province of Allah (Glorified be He). Practicing any of these or similar acts is worshipping other than Allah, and is considered to be Shirk. Allah (Exalted be He) says: Say (O Muhammad صلى الله عليه وسلم): "I am only a man like you. It has been revealed to me that your Ilâh (God) is One Ilâh (God - i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

(Part No. 1; Page No. 747) 

There are many similar Ayahs (Qur'anic verses) on Tawhid-ul-Ibadah (Oneness of Worship). (iii) Regarding anything as being equal to Allah in terms of their legislation, accepting the laws and judgments of other than Allah, agreeing with their rulings on the lawful and prohibited, out of reverence and veneration, and resorting to them in judging and resolving the disputes. Add to this believing that a law other than that of Allah is effective in litigation or deeming what is permissible, even if it is not regarded as a religion. In this concern, Allah (Exalted be He) talks about the Jews and the Christians: 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), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)." There are similar Ayahs and Hadiths on the grave sin of agreeing with laws other than the Laws of Allah or abandoning the Law of Allah in favor of positive law or tribal customs, or the like. These are the three types of major Shirk and if anyone commits any of them, they will be an apostate who is taken outside the Din (religion) of Islam. If this happens, they will not be able to have Janazah (Funeral) Prayer performed for them if they die, nor will they be buried in the Muslim graveyard, Muslims will not be able to inherit from them - instead their property will be given to Bayt-ul-Mal (Muslim public treasury) - nor will Muslims be able to eat meat from animals they slaughter. The ruling on them is that they should be executed by the Muslim ruler, unless they perform Tawbah (repentance to Allah) before they are executed. If they do this, their Tawbah will be accepted, they will not be executed, and they will be treated as a Muslim again.

(Part No. 1; Page No. 748)

 As for minor Shirk, this refers to all that is prohibited by the Shari`ah (Islamic law) to block the means that may lead to major Shirk and these are described as Shirk in the religious texts. This includes swearing by other than Allah, as this is seen as a way leading to major Shirk. Therefore, the Prophet (peace be upon him) forbade swearing by other than Allah. It was authentically reported that he (peace be upon him) said: Allah forbids you to swear by your fathers. Anyone who has to take an oath should swear by Allah or be silent. In fact, the Prophet (peace be upon him) called it an act of Shirk. Ibn `Umar (may Allah be pleased with them both) narrated that the Prophet (peace be upon him) said: Anyone who swears by other than Allah has committed Shirk. (Related by Ahmad, Al-Tirmidhy, and Al-Hakim with a good Isnad (chain of narrators)) Swearing by other than Allah involves exceeding the proper bounds in revering other than Allah, and the result of this could lead a person to major Shirk. Other examples of minor Shirk include common expressions used by many Muslims, such as: "Ma sha' Allah wa shi'ta (What Allah wills and you will)," "Lawla Allah wa anta... (But for Allah and you...)," and similar sayings. The Prophet (peace be upon him) prohibited these sayings and guided those who say them to say instead: "Ma sha' Allah wahdahu (What Allah Alone wills)" or "Ma sha' Allah, thumma shi'ta (What Allah wills, and then you will)." This is a way to block the means to major Shirk and the belief that other than Allah shares with Him the will to determine the occurrences and events of the universe. Other prohibited sayings are: "Tawakaltu `ala Allah wa `alayka (I rely on Allah and on you)" and "Lawla siyahu ad-dik or al-bat, la suriqa al-mata` (But for the crowing of the cock or the (quacking of the) duck, the property would have been stolen)." Another example is Riya' (showing-off), such as when performing acts of `Ibadah by elongating Salah sometimes so that it will be seen

(Part No. 1; Page No. 749) 

by people or raising the voice when reciting the Qur'an or performing Dhikr (Remembrance of Allah) to be heard and praised by people. It was related by Imam Ahmad, with a Sanad (chain of narrators) that is Hasan (it contains a narrator with weak exactitude, but is free from eccentricity or blemish) on the authority of Mahmud ibn Labid (may Allah be pleased with him) who narrated that the Messenger of Allah (peace be upon him) said: What I fear most for my Ummah (nation) is the minor Shirk of Riya'. If someone never performs acts of worship without Riya' and otherwise does not perform Salah, Sawm (Fasting), Dhikr, nor recite the Qur'an, they are committing major Shirk and are one of the hypocrites about whom Allah says: Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little. (They are) swaying between this and that, belonging neither to these nor to those up to where Allah says: Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allâh, and purify their religion for Allâh (by worshipping none but Allâh, and do good for Allâh’s sake only, not to show off), then they will be with the believers. And Allâh will grant the believers a great reward. He then confirmed this in a Hadith Qudsy (Revelation from Allah in the Prophet's words): 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. (Related by Muslim in his Sahih [Book of Authentic Hadith])

Committing an act of minor Shirk does not take a person out of Islam, but it is regarded as the second most major sin, next to major Shirk. That is why `Abdullah ibn Mas`ud said,

(Part No. 1; Page No. 750)

"Lying when swearing by Allah is better to me than someone honestly swearing by other than Him." Consequently, the ruling on someone who commits minor Shirk is that they are treated like a Muslim; their family inherit from them and they inherit from their family according to what is laid down in the Shari`ah; if they die, Muslims will perform the Janazah Prayer for them and bury them in the Muslim graveyard; and Muslims will also eat the meat from an animal they slaughter, and so on, according to the other Islamic rulings. They will not stay eternally in the Fire if they do go into it, just like any sinner who committed a major sin, according to Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim mainstream) and contrary to the views of the Kawarij (a separatist Islamic sect claiming that those who commit major sins are disbelievers) and Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief).

May Allah grant us success. May peace and blessings of Allah 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: Riya